LUCIAN's CHARON: OR, A SURVEY OF THE Follies of MANKIND. Translated from the Greek. With Notes, and A Prefatory Dialogue in Vindication of TRANSLATIONS.  
— nile dulcius est, been quam munita tenera  
Edita Doctrina Sapientum Templa serena;  
Despicere unde queas alios, passimque videre  
Errare, atque viam palantes quarere Vitae.  Lucret. 
LONDON: Printed for Loudon Farrow, and Sold by the booksellers of London and Westminster.   

THE PREFACE.  

Eumenes.  
Philenor.   Eum. 
THE Mountain was Big, and it hath brought forth a Mouse! We expected from your Leisure and Study some heroic Poem, or some Curious piece of Philology, or at least some Ingenious essays or Dialogues of your own, and now to be put off with a poor sorry Translation! I don't know what you may think on't, but I'm sure your Friends have reason enough to be angry with you.  Phil. 
For what? Pray. Did I ever make 'em any Promise, or give 'em any Encouragement to hope for such great matters from me? Suppose you thought I had been writing an exact Geography of the Moon, or the Annals of the World before the Flood, was I therefore bound to satisfy your groundless Expectations? But pray why are you so offended with Translations, especially seeing they are so much in Fashion in this Age?  Eum. 
'Tis true indeed so they are, but little for the Credit of the Age be it spoken, since that which was a Censure upon the Last, seems to have been also a prognostic of the Talents and Studies of This Generation: 
Such is our Pride, our Folly, or our Fate,  
That only those that cannot writ Translate.  Sir J. Denham. for certainly the World would never be so pestered with Translations, if Men had Wit enough to writ any thing of their Own.  Phil. 
I 'm sure the Age is little beholding to you for the Character you have given it: And I can't but wonder that you should be so severe upon this Age, when you know that others have been equally involved in the same Guilt. Your palate it seems is more nice and delicate than the romans in Tully's time, who red with pleasure and delight De Fin: L. 1. tabellas Latinas ad verbum de Graecis expressas, and he instances in the writings of Ennius, Pacuvius, Caecilius, and others, which were but Translations of Euripides, 
Br. fr. Mena. Hor. fr. Alcaeu●.  Menander, & Sophocles; nay even in Augustus his time when Learning flourished most amongst them, you will find even Virgil himself ever and anon Translating Homer and Theocritus, nay and borrowing Lines out of Ennius and Lucretius too, that writ in his own Language. And if you can like no English Authors but such as writ ingenious things of their own, I fear you won't find many to red: for if you observe but our best Poets,( who don't pretend to Translate, yet) their finest and most delicate Conceptions are none of their own. but mere Translations from the Greeks and latins, as even themselves Confess in their Prefaces and other Critical Discourses. And you may remember some Eminent divines in whose writings you have traced Hierocles and others for several Pages together; to say nothing of those of other Professions. And now I would fain know why it is not as commendable to Translate a whole Author, and own it to be his, as to Steal here and there a Fragment, and make his best Notions pass for ones own. Or, supposing such a dullness and barrenness of Thought and Fancy( as you talk of) has possessed the minds of Men of late, why may not one as well bring to light some ingenious Pieces of the ancients, as lye idle, as you do, and writ nothing?  Eum. 
As if it were not better to be doing nothing, than doing ill; and at least not to obstruct Learning, when one knows not how to advance it. For certainly Translations are the greatest obstructions of Learning imaginable: for to what purpose should Men be at the expense of so much time and pains in studying Greek and latin, when they may red the same Books in their Mother Tongue?  Phil. 
And do you call this an Obstruction of Learning? I should think now that nothing in the World has a greater tendency to its advancement. Those rich Treasures of Knowledge & Learning among the Ant●ents are no longer now locked up in unintelligible Words and All Languages are Barbarous that we don't understand, 〈◇〉. 1. Cor. 14.11. Barbarous Languages! For this way of Translating. 
— has to our Country brought  
All that they writ, and all they thought.  Mr. Waller. Men may now familiarly Converse with the Wits of Greece and Rome, and that without the laborious and ungrateful Toil of Learning Words & Syllables: AURENGEZEBE to his Tutor, Hist. of the Mogul. A Study so longsome and tedious, so dry and insipid, that no ingenious Mind can employ itself therein without some reluctancy and a kind of debasement. For, 
Of all heaven's Judgments that was sure the worst,  
When our bald Fathers were at Babel cursed:  
For, such a Price did that Presumption cost,  
That half our Lives in trifling Words are lost.  
Po. Mescel. 2d. part.  But Translations has in a great measure removed that Curse, and( in a Sense) once more made the whole Earth of ONE Language and of ONE Speech: For now Every Man may hear Plutarch and Tully, Homer and Virgil, Theoritus, Horace and Ovid, and innumerable others, speaking in his own Tongue the wonderful works of God and Nature, the admirable Productions of Wit and Fancy, and what ever else may yield a grateful Satisfaction to noble and ingenious Minds. Nay more than all this, he may bear GOD Himself speaking to him, by his Holy Prophets, by his blessed Apostles, and by his own SON, declaring the Mysteries of the Kingdom of Heaven, and those important things that concern his Everlasting Peace and Happiness.  Eum. 
You do well to add this, for all the rest would signify very little but only to furnish me with another Argument against your beloved Translations. in whose praises you are so transported. You say Every Man may now red Plutarch and Tully, and the rest in his own Language, and is not this the way to make Learning common, cheap, and contemptible, when every ordinary mechanic shall be as well acquainted with these Authors as he that has spent 10 or 12 Years in the Universities? The Wise Egyptians took other measures. They regarded their Learning as Sacred, and communicable to none but their Kings & Priests, and therefore wrapped it up in Symbols and hieroglyphics to conceal it from the HORAT. Profanum Vulgus. But we have put by the Curtain and exposed all to public View. Those rich Treasures of Knowledge and Learning are now unlocked indeed, and scattered abroad among the Rabble; and the mischief on't is, we do but cast Pearls before Swine who will trample them under their Feet, and turn again and rent us: For they have not Capacities to understand 'em so as to value them, but just so much only as to make 'em Conceited and despise all the World as illiterate and ignorant.  Phil. 
Then it seems you look upon those mechanics only as mere Animals, not considering that many who understand not Greek and latin are yet more truly wise than your Learned critics and grammarians. Ceb. Tab. 〈◇〉. A Man may be learned in the Languages and expert in all the Sciences, & yet be as great a Fool as others. And notwithstanding your charge of Conceitedness upon the Vulgar, it may with more Truth and Reason be retorted upon many scholars. For as Lib. 1. Ess. 24. mountain says, If you do but observe 'em when they are newly come from the Universities, all that you will find they have got is, that their latin and Greek has only made 'em greater and more conceited Coxcombs than when they went from home. But you are afraid Knowledge and Learning should grow too Common, whereas I use to think that Bonum quò communius eo melius; and I always took it for a Blessing promised( not a Curse threatened) That the Earth should be filled with Knowledge, as the Waters cover the Sea: Neither can I apprehended what disadvantage it is to the Sacred Scriptures, that whereas they were once confined to the narrow-limits of Judea, they are now dispersed over the Face of the whole Earth. And to think that the Commoness of Learning should render it Contemptible, is very extravagant; fince 'tis the want of it only that makes any despise it. I see no reason therefore to debar the Vulgar of that Knowledge which perhaps they would make better use of than we ourselves.  Eum. 
I am of Your opinion in that Point; for I am not so much against the Translation of useful Practical Authors, as of those Learned Pieces, which I 'm sure the Vulgar have neither means nor leisure to understand, let their Capacities be what they will; and I believe my Sentiments are not unally'd to yours in this matter. But yet I have one Objection more against Translations in general, which is, That they always come so vastly short of the Original. For to say nothing of the abuse of Translations, when Men pervert and corrupt their Authors, either thro' ignorance or design, to serve an Opinion, or show their Wit, or the like; but supposing men never so well qualified with Learning and Integrity, yet when they have done what they can, they will present us but with a Shadow and Resemblance of the Original Piece, there will be  
— Nihil in Imagine vivum, Ovid. nothing of the Life and Spirit of the Author in their Translation: and for ought I know, the Title of Lucian's Ghost might have been as proper and suitable to your Translation, as to those Dialogues of the late Frenchman, which he writ only in Imitation of him; unless you have performed it better then any I have yet met with.  Phil. 
You have at length said something to the purpose, and 〈…〉 this Objection to be unanswerable; for I have not the vanity to think I have equalled much less excelled those that have gone before me in attempts of this nature. But yet if I have but given the sense of the Author, and rend'red it in some measure pleasing and delightful, I hope it may excite in some Persons a desire of understanding him better in his own Language; which was no small part of my design in this Undertaking. Perhaps you may think Translations are more likely to produce other effects, and that Men will less willingly give themselves the trouble of Studying Greek & latin, when they may red the same Books in English: But I have known Some who would never have taken the pains to red and understand some Greek Authors, if they had not been first charmed with the Translation, and at the same time entertained a Belief that they must needs be much more Agreeable and Taking in the Original.  Eum. 
I wish with all my Heart this little piece of yours may find many more of that humour. In the mean time I'll take it home( if you please) and peruse it, and see how it looks in English.  Phil. 
I brought it down for that very purpose; and I the rather put it into your Hands, because I know you are not more Critical in discerning Faults, than able to Correct and amend ' em.   

THE CONTENTS.  

SECT. I. Charon and Mercury's first Congress upon Earth, the reason of Charon's enterprise, and the difficulty of obtaining Mercury's Assistance.  
SECT. II. Mercury's Contrivance for taking a View of all the World together.  
SECT. III. Their successful Experiment of a certain Poetical way of Building.  
SECT. IV. Some Inconveniences discovered and remedied. Of Mile the famous Wrestler.  
SECT. V. Of Cyrus the Persian. The Conference of Craesus and Solon, concerning Happiness.  
SECT. VI. Charon's Observations and Sentiments concerning Gold, at his first fight of it.  
SECT. VII. A Continuation of the conference between Solon and Croesus concerning his Golden Offerings to Apollo at Delphos. With the Fates of Croesus and Cyrus.  
SECT. VIII. Of Polycrates the Tyrant of Samos. His happy Life and unfortunate End.  
SECT. IX. Of the Vanity of Men in regard of their Hopes and Fears and other P●ssions. And of the Destinies spinning the Thread of every Min's life, &c.  
SECT. X. Of the va●ious Messengers of Death, and how little they are regarded by Men in Prosperity. The best way to live wisely and die contentedly; and to prevent immoderate Joy and delight in earthly things.  
SECT. XI. Of Kings and Princes: Their Condition none of the happiest. The Life of Man compared by Charon to a Bubble.  
SECT. XII. Charon's Exhortation to Men to leave their Follies and Vanities, with Mercury's reasons why he thinks it must needs be ineffectual.  
SECT. XIII. Of the graecian sepulchers and Monuments, and Ceremonies in Burning the dead, and of the Equal State and Condition of Rich and Poor &c. after Death.  
SECT. XIV. Of some ancient Cities, Nineve, Babylon, Troy, &c. That Cities die as well as Men.  
SECT. XV. Of the vanity of Men in Warring to enlarge their Dominions. Charon and Mereury's Parting, Charon's Reflections upon the whole.    

LUCIAN'S CHARON: OR, A Survey of the Follies of Mankind.  


(a) Mercury] The Son of Jupiter and Maia the Messenger of the Gods, and Charon's Mate.  Mercury.  

(b) 
Charon] The Ferry Man of Hell, who carried the Souls of the Dead over the Rivers Acheion, Styx, Cocytus and phlegeton, into the Shades below. He is thus described by Virgil, Aen. 6. 
Charon the Ferry-Man with an uncouth mein  
Frequents those Rivers; on his horrid Chin  
A long and griesly Beard; his Eyes do fiercely glare;  
And a vile Cloak he does upon his Shoulders wear.   
Our Author r●pre●ents him in his Mind as an ill-natured across grain'd Fellow, yet witty and facetious, delighting in mischief, and in nothing else.   Charon.   

SECT. I.  Merc. 
WHAT do you laugh at, Charon? and how is it that you have left your Boat, and are come up hither into the Light, since you are not wont to concern yourself with the affairs of the Living?  Char. 
I had a great mind, O Mercury, to know something of the affairs of human Life, and what Men are doing in the World; as also what Enjoyments Death deprives 'em of, which makes 'em take on so heavily when they come to us; for not a Man of 'em passes without Tears and Lamentations. Having therefore gained leave of 
(c) Pluto] The God of Hell.  Pluto, 
(d) As the Thessalian Youth] Ulysses, who descended into Hades to Consult with the Prophet Tiresias about his Affairs above, and having obtained leave to return upon Earth again, he dedicated a Pillar to Pluto and Proserpina his Wife.  as the Thessalian Youth had done before me, to come upon Earth but for one day, I ascended into Light; and I think myself very happy that I have here light upon you: for being a Stranger on Earth, I know very well that you will led me about and show me every thing, as I am sure if any Body can do it you can.  Merc. 
Indeed I am not at leisure, O Ferry-Man, for I am just now going of an Errand from 
(e) Jupiter] The God of Heaven, the Father of Mercury, and Chief of all the Gods.  Jupiter to dispatch a certain business of importance to Mankind, and he is so apt to be angry, that I am afraid if I should loiter here with you, he would hereafter confine me[ as well as you] to the dark infernal Regions; 
(f) Or serve me as he did Vulcan lately] Vulcan was the Son of Jupiter and Juno, who for his deformity was thrown down headl●ng out of Heaven by Jupiter; he fell upon the Isle Lemnos, but was so lame with his fall that he halted ever alter.  or serve me as he did Vulcan lately, and as I am filling Wine to 'em take me by the Foot and pitch me over the Heavenly Thresholds, that I may make 'em sport with my halting.  Char. 
And will you take no notice of me then, wandering up and down in this Strange Country, You that are my Friend, my Mate, and my Colleagne? But you might remember that I never desired you to draw the Pump, or to row an Oar, tho' you are able enough to do Service, but you lye all along snoring in the bottom of the Boat, or if you light by chance of some Talkative Ghost, you sit perpetually Chatting with him, whilst I[ as Old as I am] row both the Oars by myself. But prithee dear Mercury, for Heaven's sake don't leave me, but led me about and show me what is to be seen in the World, that I may return a little wiser than I came. For, if you forsake me I shall be just like a Blind Man: for as he goes doubtfully and at every turn is ready to fall being in the Dark, so shall I being blinded with the Light. But don't deny me this kindness, O Mercury, and I shall always remember it,[ tho' I know not how to reward it.  Merc. 
Well! I foresee the Fatal Effects of my good Nature, for we shall both of us be rewarded with a severe Swinging; yet choose it, I'll venture it, for who can have the heart to let a Friend beg so poor a thing as this in vain? But to travail over all the World[ as you talk] and to take a distinct view of every particular thing would be an Endless Labour. Such a perambulation would take up a great many Years time, and so I shall have Hue and Cry sent after me as a Fugitive from Jupiter: and besides you can't but neglect your Business, and Pluto's Kingdom will suffer great damage, if in so many years no Souls be brought into his Dominions, neither can 
(g) Aeacus] One of the three Judges of Hell. And it should seem by our Author that he took the Toll of every one that Charon ferryed over.  Aeacus the Publican choose but grumble, if in all that time he 
(h) Receive not one Half-penny.] Every one was obliged to give a Half-penny as the Fare for his passage over the Ferry, and therefore usually when any one. Died, his Friends put a Half-penny into his Mouth for the same purpose.  receive not one Half-penny. Some way therefore must be found out to show you the most remarkable things, and so as you may take a view of 'em all together.   

SECT. II.  Char. 
You know what is best to be done, Mercury: as for me being a mere Stranger upon Earth I'm not acquainted with these things.  Merc. 
The main thing is to find out some high place that will afford us a large Prospect. Now if you had the privilege of going up into Heaven, I need trouble myself no further; for you might see every thing exactly from thence as from a high Watch Tower. But since you that are always Conversant amongst Ghosts and Shades cannot be admitted into the Courts of Jupiter, 'tis more than time to go and seek out some high Mountain.  Char. 
Don't you remember, Mereury, what I used to say to you as we were Sailing? when the wind grew high and beat over whart the Sail, and made the Waves rise, then you, as your Wit serves you, bid me furl the Sail, or set my Foot against the Mast, or drive with the Wind; but I bid you sit still[ and never trouble your Head about it] for I know best what I have to do. Do you therefore, in like manner, what you think fit, being as it were the Pilot, and I as becomes a Passenger, will sit still and be ready to do only what you would have me.  Merc. 
You say very well, Charon, I ●m not Ignorant what's best to be done, and I'll find out a convenient Hill for a prospect for us.[ Let me see] what if we should choose 
(i) Caucasus] A Hill in Asia, between the Euxine and Caspian Seas.  Caucasus, or rather 
(k) Parnassus] A Mountain in Greece, having two Tops( called Cirrha and Nissa, under which the Muses did inhabit.  Parnassus, or 
(l) Olympus] A Hill in Macedonia.  Olympus, that is higher than either of ' em? Now I think on't Olympus will do the best of all; but there will need a little of your help and assistance.  Char. 
Say but what you would ha' me do, and you shall find me ready to Obey you.   

SECT. III.  Merc. 
The Poet 
(m) 
Homer tells us that the two Sons of Aloeus the Giant, &c.] Or rather of Iphimedia, his Wife, by Neptune who ravished her. So Hom. Odyss. 11. 
— Next Aloeus his Wife,  
Fair Iphimedia, who to Neptune bay,  
Two impious Sons which threatened Heaven with War.  and a little after comes in this story of their climbing up into Heaven: 
These to the Gods, with impious fury driven,  
threatened grim War, and to invade their Heaven.  
On Ossa they the great Olympus set,  
And shady Pelion next they pile on it,  To which I shall only add that of Virg. george. 1. 
Thrice they essayed to pile the Mountains up,  
Thrice to the Stars they raised 'em, but in vain!  
As oft the Thund'rer cast them down again.    Homer tells us that the two Sons of Aloeus the Giant, being as yet but Boys, were minded to pull up the Mountain 
(n) Ossa] A Mountain in Thessaly.  Ossa by the Roots, and set it upon Olympus, and then to pile 
(o) Pelion] Another Mountain in Thessaly.  Pelion upon Ossa, supposing by this means a facility of climbing up into Heaven; and tho' those Youths being wicked[ and pursuing wicked Intentions] were met with by the Divine Vengeance, yet why may not we safely and successfully pile one Mountain upon another, since we do it out of no ill Design against the Gods, but only for a more Commodious Prospect!  Char. 
And do you think, Mercury, that we two are able to lift either Pelion or Ossa?  Merc. 
Why not O Charon? What, do you think meanlier of us, that are Gods, than of those verminly Infants.  Char. 
No; but the thing itself seems to be Impossible.  Merc. 
Phoo! that's because you are an Ignoramus, and not versed in Poetical History: But the Excellent Homer found it so easy a matter to remove Mountains, that with the repeating of but two Verses he has made us a way up into Heaven. Beside, I wonder this should seem so prodigious to you, seeing you know that 
(p) 
Atlas sustains Heaven itself, &c.] A high Mountain in Afrita, feigned by the Poets to have been a Man, as almost all the Mountains and Rivers in the World were. Of which Virgil thus Aen. 4. 
Atlas whose Shoulders do support the Sky,  
Whose aged Head is covered over with Snow;  
And down his Chin impetuous Rivers flow.  
His frozen Beard with Icicles arrayed,  
And gloomy Clouds surround his hoary Head.    Atlas sustains Heaven itself and all us in it, upon his Shoulders; nay and when a hundred to one but you have heard of 
(q) my Brother Hercules] To wit, by the Father's side, he being the Son of Jupiter and Alcmena.  my Brother Hercules too, how he supplied the place of Atlas, and bore the burden for one day while he restend himself.  Char. 
I have heard some such things indeed, but whether they be true or no You and the Poets know best.  Merc. 
O most certainly true, Charon, for to what end should these wise Men tell a lie? Let us therefore heave up Ossa in the first place [ and set it upon Olympus] as Homer the Architect directs us in his Poem. Then upon Ossa shady Pelion set. Do you see now how easily and how Poetically we have done it! Let me now get up, and look about me, to see whether this will do, or that we must build higher.— O Strange! we are yet but at the very Foot of Heaven! For Eastward one can hardly discern Jonia and Lydia, and Westward one can see no farther than Italy and Sicily, and Northward only to Istria and the parts adjacent, and this way one can only see Crete, and that not very clearly neither. Therefore we must be fain to heave up 
(r) Oeta] A Hill in in the Borders of Thessaly.  Oeta too, and then Parnassus a top of 'em all.  Char. 
Come on then! only let us have a care that we don't make our work Top-heavy; for if it and we should tumble together, we should dearly experiment this Poetical way of Building with our broken Pates.  Merc. 
Never fear, Charon, but all will be safe enough. Come put on Oeta, and then we'll set up Parnassus. Now I'll mount again[ and look about me]— O it does rarely now! I can see all over every where. Come do you get up now too.  Char. 
Well, give me your Hand then, for 'tis a vast height you make me climb up here.  Merc. 
Why, if you have a mind to satisfy your Curiosity, you must expect to run a little hazard: but take hold of my Hand, and be sure to set your Feet fast that they may not slip. So, so, now all's well, we are both got safe up: and seeing Parnassus has two Tops, I'll sit on one of 'em and you on th' other. Now look about every way, and try what you can see.   

SECT. IV.  Char. 
I see a huge broad Earth, and a great Lake flowing every where round about it, I see also Mountains and Rivers, bigger than 
(s) Cocytus and phlegeton] Two Rivers in Hell.  Cocytus and phlegeton; and a sort of very little tiny Men, together with their little Nests.  Merc. 
Those are Cities, Man, which you call Nests.  Char. 
Do you see now what a deal of pains we ha' taken for just nothing? and ha' removed Parnassus and Castalia and Oeta and all the rest of the Mountains to no purpose.  Merc. 
Why so?  Char. 
Why, because we are mounted such a height above all, that I can see nothing clearly and distinctly. And my desire was not to see Cities only or Mountains as one may see 'em drawn in Pictures and Maps, but to see Men and what they Do, and to hear what they say; as I did when you first met with me, and seeing me laugh, asked me the reason of it: for I'm wonderfully pleased with such things.  Merc. 
What was that?  Char. 
A certain Man being invited to supper[ as I suppose] by one of his Friends, I'll be with you anon, says he, don't doubt it: and just as he was speaking a Tile falls of o' the House[ no body knows how] and knocks him o'th' Head. Now I laughed to think that the Man could not be as good as his Word,[ and yet that he was so silly as to make such a positive promise.] But now we must go down again if you would ha' me see or hear any thing to the purpose.  Merc. 
Sit still! I'll remedy this inconveniency immediately, and with a certain Charm I learnt of Homer, make you the most quick sighted imaginable; and after I shall have pronounced those Verses, be confident that your Eyes shall no longer be dim, but you will see every thing clearly.  Char. 
Say then.  Merc. 
The Film's removed which covered once your Eye,  
That Gods and Men you now may well descry.  Char. 
Oh strange!  Merc. 
What can you see now?  Char. 
Most wonderfully. 
(t) Lynceus himself is blind to me] He was the Son of Aphareus, and of such a piercing fight that he could see thro' a ston Wall: he could see into Hell, and what they did there; and could discern Ships 130 Leagues off.( or else the Poets lied.  Lynceus himself is Blind to me, would you teach me this Charm the first thing you do. But will you hear me repeat some of Homer's Verses, that you may know that even I am not altogether ignorant of his Works.  Merc. 
How came you[ I wonder] to know any thing of 'em, being a poor ignorant Ferry-man.  Char. 
You Villyfie my calling. But when I Ferryed him over the Lake[ at his Death] I heard him repeat abundance of Verses; and some of 'em I remember yet. A great Storm then lay on us; for when he began to fing an unfortunate Song, 
(u) Neptune] The God of the Sea.  Neptune was so provoked therewith, that he raised such a horrible Tempest as had like to have overwhelmed us all. Then he being Sea-sick vomited up a sort of Verses about Scylla and Charybdis and Cyclops.  Merc. 
Nay then 'tis no wonder if of so much Vomit something was preserved.  Char. 
But tell me, 
What tall Man's that whose Shoulders large and broad  
Seem Strong and able for a weighty Load?   Merc. 
'Tis 
(w) Milo the Famous Wrestler of Croton] A huge strong Man that dwelled at Croton a City in Greece, who, at the olympic Games, would carry an Ox half a Furlong, and Kill a Bull with his Fist, and Eat him when he had done. He won the prise Six-times in the olympic Games, and as oft in the Pythian.  Milo the Famous Wrestler of Croton. And the Greeks applaud him for taking up a Bull, and carrying it half a furlong.  Char. 
But how much more justly will they applaud me, O Mercury, who shall e'er long carry Milo himself, as big as he is, into my Boat, when he comes to us being overcome by that Unconquerable Adversary Death, and shall wonder to see himself buckle in th' Hams so? Then he will make heavy Complaints to us, rememb'ring the Garlands and Applauses he has had. Now he's mightily Conceited of himself, because of his Strength in carrying a Bull, but does he not expect to die sometime?  Merc. 
Do you think that he has any thoughts of Death while he is in this Strength and Vigour?  Char. 
Let him alone, Mercury, he'll make us very merry e're long when he comes to us, and won't then be able to bear a Fly, much less to carry an Ox.   

SECT. V.  
But who is that other fine Gentleman? tho' no graecian, as I conjecture by his Habit?  Merc. 
'Tis Cyrus the Son of Cambyses, who Translated the Empire from the Medes to the Persians: 'Tis he that lately vanquished the Assyrians, and besieged babylon; and is now preparing to carry his Army into Lydia, making account that having subdued Croesus, he may command the Universe.  Char. 
But where is that Croesus?  Merc. 
Look that way, and you will see a great Tower fenced with three Walls; There is Sardis: And don't you see Croesus sitting on a Golden Bed, talking with Solon the Athenian? Shall we listen, and hear what they are talking on?  Char. 
ay, with all my Heart, Mercury.  crows. 
Tell me, O Athenian Stranger, now you have seen all my Wealth & Riches, as well my vast Treasures as all my unwrought Gold, and other magnificence, who it is of all Mankind that you account the most happy.  Char. 
What will Solon say, I wonder.  Merc. 
Don't doubt, Charon, but he knows what to answer.  Sol. 
The Happy, O Croesus, are very few; but of those that I have known 
(x) Cleobis and Biton] The Mother of these two young Men was the Priestess of Juno, and the time being come that she was to go up to perform the Rites of the Goddess, the Mules that were to draw her Chariot were not brought timely enough: but these young Men striping off their Garments, anointed their Bodies with oil, and putting themselves into the Traces, drew their Mother in her Chariot to the Temple. She being extremely taken with the Piety of her Sons, petitioned the Goddess that she would best●w upon them a Reward of their Piety the greatest that could be given to Men. The young Men having Sup'd with their Mother in the Temple, went to Sleep & were found Dead in the Morning. This Story, with others of the like nature, is produced by Plutarch and Tully, as a proof of the Soul's Immortality, and of the Happiness of a future State to the Virtuous.  Cleobis and Biton the Sons of the Priestess, I esteem the most happy.  Char. 
He means the Sons of the Argive Priestess, who after they had drawn their Mother in her Chariot to the Temple, died suddenly.  crows. 
Well, grant them to hold the first Rank of Felicity, but who then may challenge the second?  Sol. 

(y) Tellus the Athenian] A certain poor Athenian, that willingly took upon him an exploit, wherein he could not avoid present Death.  Tellus the Athenian, who having lead a Virtuous Life, gave it up for the good of his Country.  crows. 
And what, you villain, don't you think me happy.  Sol. 
I know not yet, O Croesus, neither can I tell 
(z) 
until your Life be finished] So Ovid. Met. 1. L. 3. 
— None ought to be  
Accounted Happy, till his Breath be gone,  
His Glass be out, and his last Sand be run.  
And before him, Eurip. Troad.  
— There's none can say,  
A Man is happy till his Dying day.   
The meaning of all this is, that that only deserves t● b● accounted Happiness which is durable and lasting, which none can rob us of, but will accompany us into another World.   until your Life be finished: for Death is the surest Judge of this matter, and a Life that continues prosperous to the very last.  Char. 
Well said, Solon! I see thou art not unmindful of us, but makest my Boat the best Judge of all Earthly Felicity.   

SECT. VI.  
But who are those that Croesus sends out there, and what is it they carry on their Shoulders?  Merc. 
They are Golden Wedges, which he dedicates to 
(a) Apollo Pythius] The God of Wisdom, called Pythius from the consulting his Oracles, the chief of which was at Delphos a City of Phosiis in Greece.  Apollo Pythius, as a reward of the Oracle which he will find e'er long to have foretold his Destruction; for he's a great Admirer of Prophesies.  Char. 
And that's the famous Gold it seems that looks so pale on't: I have often heard on't, but I never saw it till now.  Merc. 
ay, this is the thing so much Celebrated, and for which there is so much War and bloodshed.  Char. 
For my part I don't see what 'tis good for, but only to burden those that carry it.  Merc. 
Why, don't you know how many Battels have been fought, how many murders Committed, what Treacheries and Perjuries, what long and dangerous Navigations, and how much care and pains Men take for the purchasing of it?  Char. 
What for this, Mercury, that seems to be little better than Brass? For I know Brass well enough because[ as you know] I receive a Halfpenny of every Passenger.  Merc. 
'Tis even so, Charon. But Brass being plentiful is little esteemed, whereas Gold being more scarce,[ is highly prized] and they search into the very Bowels of the Earth for it: for it too comes out of the Earth as well as led and other base Metals.  Char. 
You discover the prodigious Folly of Men, that are so besotted with a thing so pale and so heavy.  Merc. 
But Solon yonder seems not to admire it, as you see, for he laughs at Croesus, and derides 
(b) The Vain-Glory of the Barbarian] i. e. of Croesus, for the Greeks accounted all Barbarians but themselves.  the Vain-Glory of the Barbarian. And he seems to have a mind to ask him something; let's harken.   

SECT. VII.  Sol. 
But tell me O Croesus, do you think Apollo has any need of those Golden Ingots?  crows. 
Yes, for I'm sure he has no such Offerings at Delphos.  Sol. 
Do you think then the God will be happy, if amongst other things he possess your Golden Wedges?  crows. 
Why not?  Sol. 
You woned make one believe, O Croesus, there is a great Poverty in Heaven, when if the Gods shall desire any Gold, they must have it brought to them out of Lydia.  crows. 
Why, 
(c) Where is there so much Gold— as with us] This Croesus was the Richest Man then Living, so that the Wealth of Croesus became a Proverb.  where is there so much to be found as here with us?  Sol. 
Let me ask you this one Question more: Have you any Iron growing in Lydia?  crows. 
No, none at all.  Sol. 
Then you are destitute of the more useful metal.  crows. 
What is Iron better than Gold?  Sol. 
If you will hear me without Passion, you may know.  crows. 
Say then, O Solon.  Sol. 
Which do you think the better, those things that will preserve and defend us, or those that must be watched and defended themselves?  crows. 
Surely, those that keep and preserve us.  Sol. 
If therefore Cyrus should invade Lydia, as some discourse, would you make Golden Swords for your Soldiers, or would not those of Iron be more useful?  crows. 
Yes, for a certain.  Sol. 
Ay, and if you do not provide Store of that, you and all your Gold may be lead Captive by the Persians.  crows. 
Good words, I pray.  Sol. 
Nay the Gods forbid that this should ever come to pass! But you seem however to aclowledge that Iron is the better Mettall.  crows. 
would you therefore have me recall those Golden Wedges, and sand Iron ones in their stead?  Sol. 
He has as little need of one as the other; but whether you dedicate Iron or Brass or Gold, you do but expose it as a Prey; either to the Phocians or Boeotians, or the Delphians themselves, or to some other imperious Robber; for Apollo cares little for your Golden Offerings.  crows. 
You are always envying and disparaging my Wealth and Riches.   

SECT. VIII.  Merc. 
This delicate Lydian, O Charon, can't bear this Truth and plain-dealing: for it seems strange to him that such a poor contemptible fellow should talk so freely to a Prince things so unpleasing and ungrateful. But 
(d) E'er long he'll remember Solon] So he did when he was taken Prisoner by Cyrus; for, being ascended the Funeral Pile and just ready to be Burned, he cried out, O Solon, Solon, Solon! Cyrus asked why he called on Solon? Whereupon he  told him what Solon had said to him, That no Man can be said to be Happy till his Death. Cyrus considering it might be his own Case, saved him alive, and used him as a Friend and a Companion.  e'er long he'll remember Solon's Words, when he is taken Captive by Cyrus, and constrained to ascend the Funeral Pile. For a while ago I heard 
(e) Clotho] One of the Destinies.  Clotho reading the Fates of each Mortal, among which these thing were written; That Croesus be taken Captive by Cyrus, and that Cyrus himself be slain by that Scythian Woman. Don't you see that Scythian Woman there riding on a White Horse?  Char. 
Yes, yes, I see her.  Merc. 
That's Tomyris who having cut off the Head of Cyrus with her own Hand, 
(f) Cast it into a Bowl full of Blood] With this reproachful Saying, Here take thy fill of Blood, which thou hast so Thirsted after.  cast it into a Bowl full of Blood. But do you see also that young Man? That is his Son Cambyses, who shall Reign after his Father, and having overthrown Multitudes in Libia and Ethiopia, he shall die mad after he has killed 
(g) Apis] A Bull, worshipped by the Egyptians. When one Died they made great Lamentations till after long search they had found another like him, which they brought with great Joy into the City Memphis, and having placed him in the Temple, the whole City feasted 7 Days. They were observing this Festival when Cambyses return'd from two unfortunate Expeditions, to Memphis: and thinking their Joy proceeded from his Losses and Misfortunes, he Killed the Magistrates, caused the Priests to be whipped, and wounded Apis to Death. After which our Author says he died Mad, but others say, That as he was taking Horse his Sword fell out of the Scabbard and wounded him in the Thigh,[ where he had wounded Apis] of which he Died.  Apis.  Char. 
This is mighty pleasant! But who now would so much as look at these Fellows that value themselves so much above others? And who could imagine that This should e're long be taken Captive, or that the Other should have his Head swimming in a Bowl full of Blood.  
But who is he, Mercury, that's clothed in Purple, with a Crown on his Head, and a Cook having opened a Fish gives him a Ring, 
He that's surrounded with the neighbouring Sea;  
And thinks himself no petty King to be.   Merc. 
Well said, Charon! Why, that is 
(h) Polycrates— who thinks himself completely Happy] He Flourished so in Wealth and Felicity, that he never had any misfortune: But that it might be said he had once in his Life a mischance, he threw into the Sea a Diamond Ring which he highly prized. The day after his Cook happened to buy the same Fish which had swallowed the Ring, which he found and restored to him. Whereupon Amasis King of Egypt suspecting some great mischance always to attend such great Fortunes, would no longer be in League with him, and soon after he was taken by Oroetes[ or rather Orontes] the Persian Lord, and Hanged; being another Instance of the truth of Solon's assertion.  Polycrates the Tyrant of Samos, who thinks himself completely Haappy, but for all that 'twill be his Fortune to be hanged after a while, being betrayed by his Servant Maeandrius to Oroetus the Persian Lord; and then he will be the more miserable by falling so suddenly from so great Felicity. This I also learnt of Clotho.  Char. 
Well done, Clotho! even let them all be hanged too, that they may know they are but Men, and that they are raised on purpose that their fall may be greater and more grievous. And they will make us rare sport when they come Naked into my Boat, and can bring neither their Purple nor their Tiaras nor Golden Beds along with them.   

SECT. IX.  Merc. 
Such will be the Fortune of those Men. But do you see that vast Multitude there, who are some of 'em Sailing, others Warring, others Pleading at the Bar, others Tilling the Ground, others borrowing and taking Money lent to Usury, and others Begging?  Char. 
I see a mixed Company of Men, and a Life full of trouble and vexation. I see also their Cities which are like Hives of Bees, and that every one of 'em has his peculiar Sting wherewith he vexes and torments his Neighbour; and some of 'em like Wasps[ do nothing] but infest and molest the weaker animals. But what vast Crowd is that which Swarms about 'em, and seems perpetually to be tormenting them at unawares.  Merc. 
Those are Hopes and Fears and Follies and Pleasures, O Charon, Covetousness, Anger, Hatred, and such like. In the lowest Rank of these Ignorance mingles herself; and Hatred, Wrath, Emulation, Unskilfulness, Irresolution, and Avarice are in the same Company. Moreover those Hopes and Fears which you see flying over their Heads, these often light upon them, and sometimes strike them with Horror, and make 'em quake and tremble; but the other, tho' they be always hovering over them, yet when any one thinks most assuredly to reach 'em, they fly away and are vanished presently, leaving them gaping after 'em, just as you see 
(i) 
Tantalus] The Son of Jupiter and the Nymph Plota. He being to entertain some of the Gods, and having a mind to make trial of their Divinity, he killed and dressed his Son Pelops, and served him up at the Feast: which the Gods having discovered, and abhorring the fact, they inflicted this Punishment on him which our Author mention, and is thus described by Homer, Odyss. 11. 
— Here Tantalus I see  
Standing in Water to the very Chin,  
Without the power to put his Lips therein.  
As oft as he provoked with Thirst, does bend  
His parched Head, so oft does it descend:  
And when he thus has courted it in vain,  
It rises up to tempt his Longing Lips again.    Tantalus tormented in Hell, being in like manner miserable deluded by the Water. And if you look wistly you will see 
(k) The Destinies] There were Three of 'em, Clotho, Lachesis, and Atropos; which are said to spin the thread of Mens lives. Of these each had a several Office: Clotho holds the Distaff, Lachesis draws out the Thread, and Atropos cuts the thread, and then Man's life is at an end.  the Destinies above spinning out certain small threads from the Distaff to each particular Man, upon which he hangs and depends. Don't you see as it were certain Copweb threads hanging down from the Spindles to every one?  Char. 
I see a very fine slender thread spun out to each Man, this to him, and that to another.  Merc. 
You are in the right on't Charon; for this Man's fate depends upon this thing, and that Man's upon another thing. And this Man shall be the Heir of him who hangs by a smaller thread, and so likewise some other shall succeed him. And that's the meaning of the Destinies spinning out these threads to each Man. And as you see every one hanging by a slender thread, so you must know that this Man being lift up a great height above the rest, he is very proud and haughty, but after a little while the thread being no longer able to bear so great a weight, it breaks, and down he comes with a huge lumber: whereas another who was drawn up but a little way from the Earth, tho' he also fall, yet 'twill be without a noise, so as his Neighbours will scarce hear of it.  Char. 
These things are wonderfully ridiculous!   

SECT. X.  Merc. 
Nay alas, Charon, you can't find words fitly to express the Ridiculousness of these Men, and of the things they are most solicitous and concerned about; and[ especially if you considered] how oftentimes when they are big with hopes of affecting their designs, they are presently snatched away by 
(l) Kind Death] i. e. Kind to Charon, as helping him to Passengers; he does not mean kind to those whom he snatches away from their unenjoy'd possessions.  kind Death, and both they and their hopes perish. And tho' the Messengers and Servants of Death[ as you see] are very many, viz. Agues, Fevers, Consumptions, inflammations of the Lungs, &c. as also the Sword and poison, Robbers, Officers of Justice, and Tyrants, yet those things never enter into their thoughts so long as their Designs prosper; but if once they be crossed in them, and their hopes deccive them, then you shall hear nothing from 'em but Ah me! and Alas! and What shall I do! Whereas if they did but Consider at first that they themselves are Mortal, and that after they have lived as Strangers in the World a little while, they must pass away as it were out of a Dream, leaving all Earthly things behind them, certainly they would Live with more prudence and circumspection, and Die with less trouble and disturbance. But now hoping always to possess their present Enjoyments, when Death by his Servants calls them away, and they are taken with a Fever or Consumption, they think much and are angry, as being a thing they never looked for. But what would that Man do who is building a House and is very earnest upon't, and hastens his Workmen, if he knew,[ not only] that it will one day come to ruin, but that he when he has just finished it, should Die, and leave it to his Heir to posses and enjoy, whereas he himself[ poor Creature] should never so much as once Sup in it? And he that rejoices because his Wife has born him a Son, and therefore feasts his Neighbours and calls his Boy by his own Name, if he certainly foresaw that the Lad would die at Seven Years old, do you think he would be so overjoyed at his Birth? But here is his Folly, in that he takes notice of him who has a Fortunate Son, and is the Father of a Famous Wrestler 
(m) Or of one that has won the olympic Games.] These Games were performed every 4th Year in the Fields adjoining to the City Olympia in Greece; where Running, Wrestling, Hurling, Pitching; Horse-races, Chariot-races, and all manner of Exercises were performed by Persons which resorted thither from all parts of Greece. The Victors at those Games were publicly proclaimed and crwoned, and at their return, received in triumph into their Respective Cities, where all their life-time after they enjoyed exceeding great Immunities. Cioero in his Tuscul Qu. 1. Tells of one Diagoras a Rhodian, who saw two of his Sons in one day win the prise in these Games; and that thereupon a certain Lacedemonian came to the Old Man, and gave him Joy in this manner, die O Diagoras, for you must not think to mount up to Heaven and be Immortal. Meaning, that if he lived long he might meet with many Crosses and without he could never expect greater Felicity.  or of one that has won the prise in the olympic Games; but he never minds his Neighbour who is carrying out his little Son to his Funeral; neither does he consider by what a slender thread the Life of his own Son hangs. You see also what a Company there is of those that contend about their bounds and limits, and how they heap up a world of Riches, but before they can enjoy them they are called away by those Messengers and Servants I  told you of.  Char. 
I see all these things, and I am thinking with myself what there should be in Life that is so sweet and pleasant to 'em, or what there can be the loss of which deserves to be Lamented.   

SECT. XI.  Merc. 
Nay and if any one should but seriously comtemplate even their Kings and Princes, who seem to be the happiest of all Men, and to be placed as it were out of the Reach of Fortune, he will find their troubles infinitely to exceed their Pleasures: So many Fears and Disquiets, so many Treasons and Conspiracies, so many Indignities and Flatteries are they involved in! To say nothing of their Indispositions of Body, and Anxieties of Mind, and all their unruly Passions; which are common to them with the meanest of their Subjects: so that it would require as much time to recount their Miseries and Calamities, as those of Private Men.  Char. 
I'll tell you, Mercury, what I think Men are like, and their whole Life in this World. Have you never seen those Bubbles in the Water, when it spouts out of a rising Spring? I mean those flatulent Tumours of which the Froth is made, some of those are very small ones, and therefore are presently broken & dissolved; others continue longer, having gathered others to 'em, and swell into a vast bigness: but at length these also are dissolved and come to nothing as well as the other: neither can it be otherwise. And such is the life of Man, every one is swelled and puffed up with a little Breath, but some more, some less; and those that swell the highest continue but a little while and others of 'em cease to be e'er they do well exist. But however sooner or later they must needs all perish.  Merc. 
You have shown no less Ingenuity, O Charon, in this Similitude than Homer himself when he compared Mankind to the Leaves of Trees.   

SECT. XII.  Char. 
But tho' they be such poor frail Creatures, yet you see how busy they are and how eagerly they contend with one another for Empire and Dominion, for Honour and Riches, when alas! they must leave all these things behind 'em, and come to us with only one poor Half-penny. Therefore seeing we are now seated thus on high, what do you say if I should cry aloud to 'em and persuade 'em to desist from all their vain and foolish Enterprizes, and so to Live as having Death continually before their Eyes? Saying to 'em, O foolish People! Why do you so busy yourselves about these Trifles? Cease your vain Labours; for you must not think to live here for ever. None of those things you so highly prise are Eternal, neither can you carry any of 'em along with you when you Die: But you must depart Naked from hence, and leave your House and Land and Gold to others; for these things are always changing their Masters. This and much more would I cry unto them, if I thought I could be heard; and don't you think it would do a deal of good in making them reform their Lives and become much Wiser?  Merc. 
Oh good Charon! thou knowest not how they are possessed with Ignorance and Error, so that thou canst not open their Ears even with an Awger, they are so stopped with wax, no less than the Ears of Ulysses his Companions were, lest they should 
(n) 
harken to the Song of the Sirens] These were three Sea Monsters and their names were Tanthenope, Ligea, and Lenusia, the Daughters of Ahelous and Calliope they Sung so sweetly that the Sea-faring Men would listen to 'em as they Sailed by, who they would charm into a fast sleep and then drown 'em and devour ' em. 
Of these Orpheus in Argonant thus sings.  
The Sirens here their Charming Voices raise,  
And ravish those that plow the shining Seas.  And they were so cunning as to adapt their Songs to the humour and Inclination of their Auditors: to the Amorous they would sing love songs, to the Ambitious panegyrics of their Heorick Actions, &c. And thus they accosted Ulysses, as Hom. tells us Odyss, 12. {inverted ⁂ } 
Turn hither thou of great repute among  
The Greek, and listen to our pleasing Song  
None here have sailed but heard our Meladie,  
And blessed the fates that sent 'em on the Sea;  
ravished they stayed[ and long they wished to stay]  
And still more Wise and Knowing sailed away.   
But for all this Ulysses was Wiser than to harken to 'em, and to avoid their Enchantments, caused himself to be bound to the Ship Mast, and his Men to stop their Ears with Wax, that they might not hear ' em.   harken to the Song of the Sirens. And beside how is it possible they should hear you, tho' you should rive your very Throat with calling to ' em? For Ignorance has the same effects upon Men here, as the River 
(o) 
Lethe] A River in Hell, which whosoever drank of, it made them forget all that was past. They had a notion, that when the Souls had wand'red a thousand years in the Elysian fields, enjoying all manner of Bliss and Happiness, they were to come into Bodies, and live on Earth again: But because so long as they rememb'red either the Miseries and Calamities they were exposed to and underwent on Earth; or the Joys and Pleasures they possessed in the Elysian Shades, they would, never be willing to return into this miserable world, or if they did, they would dispatch themselves out of it as soon as they † † † could; Therefore when they came to drink of the River as they p●st by, they lost all sense and Remembrance of past Happiness and Misery, and being born did begin the world anew, as if they first entred into Being. For so Virg. Aen. 6.  
Mean while Aeneas as he musing stood,  
In a dark Valley, saw a shady Wood:  
The trembling leaves with e'ery blast did shake,  
And near it Lethe's soporiferous Lake.  
Whose Waters by the happy Mansions glide,  
And Multitudes of People swarming by its side.  
which Aeneas desiring to know the meaning of, Anchises[ his Father] tells him, that 
These when a Thousand rolling Years are past,  
To Lethe they in numerous Troops do hast,  
Unmindful then of Pleasure and of Pain,  
They wish to see and dwell upon the Earth again.    Lethe has with you▪ But yet there are some few amongst 'em that have not this wax in their Ears, but are a little inclined to Truth and have some Knowledge of the true Nature of these Earthly things.  Char. 
Shall I call to them then?  Merc. 
'Tis needless to tell 'em what they know already. You see how they withdraw and separate themselves from the many, how they laugh at their Follies, and can by no means take any delight in their Company, but seem to be desirous to leave the World and come to us. For indeed they are generally hated because they convince Men of their Folly and Ignorance and reprove 'em for it.  Char. 
Well done, O you Generous Souls! yet Alas! Mercury, they are but a very few.  Merc. 
'Tis well there are any. But now let us go down again.   

SECT. XIII.  Char. 
There is yet one thing more I would fain learn, which when you have shown me, you will have given me perfect instruction in all things: I have a great mind to see where they put their Dead Bodies when they dig into the Earth so.  Merc. 
You mean their Monuments Tombs and sepulchers. Don't you see those Tombs without their Cities there, those Pillars and pyramids? All those are the Receptacles and Prisons of the Dead.  Char. 
But why do they Crown these Stones then, and Anoint ' em? And some I see having made a great Pile and a Trench before the Tomb, they make a sumptuous Feast which they burn in the Fire, and pour Wine and Mead[ as I conjecture] into the Trench.  Merc. 
Indeed, Charon, I don't know what these things signify to the Dead. But they have an Opinion that the Souls do return from the Shades below for to Sup after a sort by flying about the smoke and steam of the Meat, and to drink Wine and Mead out of the Trenches.  Char. 
What those eat and drink that have such dry Scalpes! But this is an impertinent Question to ask you, who daily bring 'em to my Boat, and you know very well that when they have once left the Earth and are possessed of their new infernal Habitations, there is no returning. But the silliest thing of all is for them to fancy that I, who shall have so much business on my Hands, must not only Ferry them over the Lake, but bring 'em back again too, whenever they have a mind to drink. O Fools! what a madness is this! But you know not[ alas] what a vast distance the Dead are removed from the Confines of the Living, neither do you consider the State and Condition of those with us; where those are. 
As surely Dead, which Stately Monuments have,  
As they t' whom Fortune has denied a Grave.  
Wet 
(p) Agamemnon] The General of the Greeks in the Trojan War.  Agamemnon and poor 
(q) Irus] A poor beggarly Fellow of Ithaca, slave to the wooers of Tenelope, He was poor to a Proverb.  Irus show  
The same respect and reverence below.  
deformed 
(r) Thersites] A graecian Captain in the Trojan Wars, an ugly Fellow, he is thus described by Homer, Iliad. 1. 
Lame of his Feet and Goggle Eye'd,  
His Shoulders hanging over his Breast:  
His Head was sharp and steeple crowned  
With here and there a Hair on it.   Thersites and fair 
(s) Thetis Son] Achilles one of the graecian Commanders, his Mother Thetis was the Daughter of Nereus and the wife of Peleus and was accounted a Sea Goddess.  Thetis's Son  
Are there alike; both ghastly Looks put on.  
All horrow'd Glory there aside is laid;  
Naked they wander thro' the gloomy Shade.   Merc. 
What a deal of Poetry you have learnt of Homer! But now you have put me in mind on't, I'll show you Achilles his sepulchre. Do you see that which is hard by the Sea in the Trojan Promontory Sigaeum? and overagainst it, is the Promontory Rhoetaeum where is the sepulchre of 
(t) Ajax] The Son of Pelamon and Hesione, another graecian Commander.  Ajax.   

SECT. XIV.  Char. 
These Tombs and Monuments are poor things! But show me those famous Cities of which such great things are  told us below; viz. Ninive and Babylon, 
(u) Mycena and Cleone] Two Famous Cities of Greece, but long since ruined.  Mycena and Cleone, and especially Troy; for I remember a great many came to our Eerry from thence, so that 
(w) My Boat never cooled for Ten Years together] Troy was Besieged Ten Years by the Greeks, and at last by subtlety and Treachery was taken and destroyed.  my Boat never cooled for Ten Years together.  Merc. 
As for Ninive, 'tis now so utterly ruined, as there is not the least sign of it remaining; neither can one tell the place where it stood. But yonder is Babylon which you see fortified with Towers and Bulwarks and fenced with a prodigious Wall; tho' after a while there will be as little of it to be seen as there is now of Ninive. And as for Mycena and Cleone, I am really ashamed to show you 'em, and especially Troy: for I know that when you return, you will be ready to Hang Homer for singing such magnific things of ' em. Yet these were once very glorious, but now they are perished and Dead: for even Cities die, O Charon, as well as Men; and[ which is yet more wonderful] Rivers too; for there is no footsteps left of the River Inachus in Argos.  Merc. 
Ah Homer! what extravagant Praises and lofty Names have you given these Cities!  
Great Troy with spacious Walls, and Stately Cleone.   

SECT. XV.  
But while we are talking here, who are those that are Fighting yonder, and what do they Kill one another for?  Merc. 
Those are the Argives and Spartans, O Charon, and there you see 
(x) Otryades their Dying General] A Spartan there was a controversy between the Spartans and Argives about Certain lands: They agreed that 300 Men on both sides should try the matter by Combat, and the land should go to that part that had the Victory: all the Spartans were Slain but Otryades, and of the Argives but two left and those two ran away: He for shane that his Men were all Slain, would not return home, but writing on his Target VICI. I have overcome the slay himself.  Otryades their Dying General, writing his Trophy with his own Blood.  Char. 
But what do they fight for?  Merc. 
For that very Field which they fight in.  Char. 
O the Folly of Men, that don't consider that tho' any one of 'em should possess all Greece, yet when he comes to us, there will scarcely the space of one Foot be allotted him by Aeacus. And others would have Tilled this Ground after another manner, with Ploughs instead of Swords.  Merc. 
These things will be, Charon; but now let us descend, and when we have set the Mountains in their places again, go about our business: I to the place where I was sent, and you to your Boat: and I'll be with you presently, and bring a whole driven of Souls along with me.  Char. 
You have done me a great Kindness, Mercury, by assisting me in this peregrination, which I shall ever gratefully aclowledge. Oh the prodigious Follies of wretched Mortals! They are solicitous for Growns and sceptres, Wedges of Gold, pompous Sacrafices, Success and Victory; but they never think of Charon.  
FINIS.