THE Two First BOOKS, OF PHILOSTRATUS, Concerning the Life of Apollonius Tyaneus: Written Originally in GREEK, And now Published in ENGLISH: TOGETHER WITH PHILOLOGICAL NOTES Upon each CHAPTER.  
By CHARLES BLOUNT, Gent.  
Cum omnia in incerto sint, fave tibi,  
& crede quod mavis.—  Senec. 
— non vocibus ullis  
Numen eget: dixitque semel Nascentibus auctor  
quicquid scire licet, sterileis nec legit arenas,  
Vt caneret paucis, mersitque hoc pulvere verum:  
Estque Dei sedes nisi terra, & Pontus, & aer,  
Et Coelum, & virtus, Superos quid quaerimus ultra?  
jupiter est quodcumque vides, quocumque moveris.  Luc. Ph. lib. 9 
LONDON, Printed for NATHANIEL THOMPSON, next Door to the Sign of the Cross-Keys in Fetter-Lane, Anno Domini, 1680.   

The PREFACE.  
READER,  
WHether kind or unkind, I shall call you neither, for fear lest I be mistaken; However, to You alone (and that without the Patronage of any great Person) I Dedicate this Book; which if it be any ways diverting to You, will answer my expense of Time, and Yours of Money: if otherwise, it is now too late for either to repent. The humour of this Age is such, that a Dedication or Preface before a Book, and a Grace before a Meal, are thought to be equally necessary, and useful: As if the one was no less a Preservative against the succeeding folly in the Author, than the other against the crooked Pin in the Pudding First then for Dedications, their Flattery is so gross and fulsome, that all Men of Ingenuity or Honour must nauseate and abhor them; There you shall see the wise men of Greece, and Heroes of Troy laid flat on their backs, when in comparison of our gallant Patron, (perhaps some Country Esquire or Justice) Aristotle's a Coxcomb, Plato an Ass, Hercules, Ajax, Achilles, Alexander and Caesar, are all but so many Cowards and Striplings: Or if she be a Woman to whom He Addresses Himself, though She be really and truly as ugly as the Devil, and as Whorish as Thais herself, yet He has that art of washing a Blackmore white, that with two or three lines of his Pathetic Quill, he can make her more Beautiful than Helen of Troy, or the Egyptian Queen, and more Chaste than Penelope herself; Insomuch, that most Dedications differ little from some Funeral Sermons, wherein, for a new Mourning Gown, a Gold Ring, and Five or Ten Pounds to the Vicar of the Parish, our beloved Brother [though a Devil in this World,] is made a Saint in the next. Secondly, for Prefaces, they ever were, and still are but of two sorts, let other Modes and Fashions vary as they please; Let the profane long Peruke succeed the godly cropped Hair; the Cravat, the Ruff; Presbytery, Popery; and Popery, Presbytery again, yet still the Author keeps to his old and wont method of Prefacing; when at the beginning of his Book he enters either with an Halter about his Neck, submitting himself to his Readers Mercy whether he shall be hanged or no; or else in a huffing manner he appears with the Halter in his hand, and threatens to hang his Reader, if he gives him not his good Word. This, with the excitement of some Friends to his undertaking, and some few Apologies for want of Time, Books, and the like, are the constant and usual shams of all Scribblers, as well Ancient, as Modern.  
But now as for my part, I enter the Lists upon another score, and think myself obliged in Duty to give you some account why I have here presented you with so imperfect an History. My Author PHILOSTRATUS, Written Originally in Greek, has ever till now of late been esteemed so inoffensive a Writer, that the most strict Catholic Inquisitors have never opposed either the Reading or Translating of him; Thus we see him already rendered into Latin by Monsieur morel, and into French by Monsieur Vigenere; both which Translations are now Printed in France by public Authority and Approbation. Neither indeed could they rationally except against him, as being no more than a bare Narrative of the Life of a Philosopher, not of a new Messiah, or any ways in opposition to the old; no, PHILOSTRATUS does not any where so much as mention the name of CHRIST; And if one Heathen Writer (HIEROCLES) did make an ill use of this History, by comparing APOLLONIUS with CHRIST, what is that to PHILOSTRATUS, who never meant nor designed it so, as I can any where find? However, EUSEBIUS hath already confuted HIEROCLES, which Confutation I had intended to have annexed to PHILOSTRATUS by way of Antidote; although to Rational Men, I think there needed none. Secondly, if it be objected, (as I know it will,) that it may be of ill Consequence, to let the Vulgar perceive that any other Person acted Miracles besides MOSES, CHRIST, and the APOSTLES; How comes it then to pass that that passage in the Old Testament of the Magicians, and that other in the New of Simon Magus, have hitherto escaped the Index Expurgatorius? Moreover, how came Dr. More's Mystery of Godliness to be permitted? wherein he writes a whole comparison betwixt our Saviour Christ and Apollonius, setting down at large the Miracles both of the one and the other? Besides, the Scriptures themselves do frequently acknowledge that such Miracles shall be acted by False Prophets, as would deceive [if it were possible] the very Elect: So as if the Vulgar were hereby made acquainted with the Miracles of Apollonius, it would be no new thing, but rather advantageous to the Scriptures, than otherwise, by how much the lustre of a true Diamond appears the more beautiful when compared with counterfeit Stones. However, Philostratus delivers them with so much of indifferency and modesty, that he endeavours all that in him lies to withdraw his Readers from the belief of them; to instance only in the last Chapter of his Fourth Book, where, speaking of Apollonius' raising a young Wench from the dead, He there gives you several Natural Reasons to show how it might be done without a Miracle; and so much for Philostratus.  
Now as to myself, I am so far from comparing him with our Blessed Saviour, or from giving credit to any other New Miracles, that my daily request of God is, to give me Faith enough to believe the old. But then if it be enquired for what Reason I undertook to Translate him; my Answer is, that I thought the many Descriptions in him of remote Countries, and Ancient Customs so far different from our own, as well as the Philosophical Discourses of Morality, might be both diverting, and beneficial to all those that perused him. There are various hints of ancient History, wherein Philostratus is esteemed Authentic, and which I had design d to have illustrated by my Notes, had it been permitted me. But Right is not a sufficient Argument against Might; Therefore 'twas a wise Caution of the Ass in the Fable, who when there was a Law made against all horned Beasts, feared lest his Ears might be expounded to be Horns, since the Exposition of an Arbitrary Power is unlimited, and its ways past finding out. 
Dum furor in cursu est, currenti cede furori.  Ovid. It is not altogether safe in this Plotting Age to ask what 'tis a Clock, for who knows but some over sage-Coxcomb may from that most Wicked Quaere, cause you to be apprehended for a jesuit, as having some treacherous Conspiracy to Execute at such an hour, that makes you so inquisitive of the time of the day. But to doubt of any thing that is delivered in verbo Sacerdotis, what can be a more Damning Sin? Therefore if you should interrogate any such how he could prove his Divine Commission, his Doctrine, Inspiration, and the like; I know his Answer would be, that you are a saucy wicked fellow, that it concerns not Layicks to meddle with such matters, that you cannot go to Heaven but by his means; that if a King or Principal Magistrate did send you a message or Command by one of his known Officers, you would n●t then presume to make all these uncivil Questions, and that you may as well believe an Ass spoke, as believe there is a King of France, or City of Rome, which you never see, etc. But to the Point.  
The whole Translation I have already finished, and had proceeded thus far as you see in my Illustrations, when I found the Alarm was given in all parts what a Dangerous Book was coming out; such a Book as would unmask all practical Atheists, which [they being the greater number of men,] might therefore prove of pernicious consequence to the Public. Above all, the Popish Clergy thought themselves chiefly concerned herein, Who are so zealously revengeful and malicious, that I feared it might far with me as it did with poor Aesop, Who [notwithstanding he had broken Jests upon several great Kings and Potentates, without being punished for the same, yet] only speaking against the Priests of Delphos, cost him his Life; the Story runs thus: Aesop being arrived at the City of Delphos, and looking upon the Priests, he said, I may fitly compare You to the Wood which is carried upon the Sea; beholding it afar off, we judge it of great value; but when we come near, we slight it: Even so did I, (when far from your City,) admire you; but coming among you, find you to be the most useless of Men. Now when the Delphian Priests heard this, [fearing lest he should disparage them in other places,] they determined craftily to take away his life; Whereupon taking a Golden Cup out of Apollo s Temple, they secretly conveyed it amongst Esop's Baggage, who [not being aware of their Subtlety,] began his Journey to Phocis, whereupon the Delphians pursuing him, charged him with Sacrilege: He denied the Fact; but they searching his Baggage, and finding the Cup about him, prevailed with the Ignorant multitude [who knew nothing of the Cheat] to put him to death as a wicked Sacrilegious Person. Now fearing lest some such Chalice should be thus thrust into my Portmanteau, and the silly common People made believe I was a Thief or an Atheist, which might cost me my Life, as it did Aesop; I thought it my safest way to let the two Millstones of Knavery and Folly, grind on to the end of the World, without interposing my inconsiderable Opinion, which like the small Barleycorn would serve only to be ground to pieces itself, without any effect upon the motion of the Stones. 'Tis a thing of most Dangerous Consequence to oppose any Doctrine that is publicly received, how sottish soever it be; I have often wondered at the obdurate Hearts of some incredulous Mahometans, who, even to this day persist in that Heresy of believing in the story of the Seven Sleepers; that there were but Five [besides the Dog] that slept 300 years in a Cave; Whereas the A●CORAN positively declares, that true Believers affirm them to be Seven, and their Dog to make up the Eighth, with a severe Anathema upon all that believe otherwise. Now for my Part, rather than incur the like Anathema, I think it much more safe to believe as the Church believes; And (were I a Mahometan,) should most willingly subscribe that there were 800 besides the Dog, if the Mufti directed me so to do; But as I am, shall at all times pin my Faith upon my Lord of Canterbury's sleeve: Wherefore, if the Clergy would have APOLLONIUS esteemed a Rogue, and a juggler; that being risen from the Dead, he is one of the principal fomenters of this Popish Plot; or that there never was any such Man as APOLLONIUS, with all my heart, what they please; For I had much rather have him decried in his Reputation, than that some grave Cardinal, with his long Beard, and Excommunicative Ha, should have me burnt for a Heretic. Therefore for these Weighty Reasons I have thought fit to Prorogue the remaining part of this History till Interest have no longer need of a Holy Masque, and till there be discovered some new Road to the Heavenly jerusalem, where every honest Man may go without Leading-strings, or without being put to the Temporal charge of a Spiritual Guide, and till Men quit the thoughts of going to Heaven by the same means as they go to a Playhouse, (viz.) by giving Money to the Dore-keepers. Si Religio sit Fabula, Umbra fiet Sacerdos.  
Lastly, As for my Illustrations; Notwithstanding they have ever some coherence with my Text, yet I likewise designed them as Philological Essays upon several Subjects, such as the least hint of my Author might present me with; And herein making some occasional Reflections upon the defects of Humane Conversation; it may [as I expect no otherwise] render me odious to all such guilty Persons whose Follies are here exposed: For instance, Religion is a thing Sacred; but he that shows how it is sometimes made a Cloak for Knavery, and how some Men fight the Devil's Battle under a counterfeit Banner of Christ, (ut melius possis fallere, sum Togam,) Shall render himself a mortal Enemy to Hypocrites. In like manner Honour is Venerable, as being (when justly conferred) the Reward of Virtue; But he who should tell you that it is sometimes made use of only as Fullers-earth, to wash out the stains of an ignoble and base Original, or as a support to the sinking credit of some half-witted rich Heir new launched into an Estate, and thus upbraided by the Poet, 
Rarus enim fermè sensus communis in illa  
Fortuna.—  Horat. Whoever (I say) exposes any thing of this Nature, cannot but acquire the ill will of all such who have nothing to show for their Gentility or Brains, but a Patent; and so the like upon all other Subjects. Now the main Scope and Design of Books in general, is, to teach either what Men should do, or what they really do; whereof the first instruct you in little else than what every Devout Old Gentlewoman teaches her little Grandson, and differ not much from our children's Common Catechisms. But on the contrary, those Authors, who (like Machiavil, Montaign, and all Writers of satire), give a true Description of what Men really do; show that Mankind in general, ever was, is, and will be the same, viz. Base, Treacherous, and False, studying nothing but their own Interest and Safety, to which they will attain by any means whatsoever; That he who makes himself a Sheep, becomes a Prey to the Wolf; and that if men are less vicious, or more honest, it is not out of manners, but fear. Now by receiving this Character, every man puts himself upon his Guard, and is thereby rendered less apt to be invaded or injured; distrust making men more vigilant, and vigilance more safe. Nevertheless, veritas odum parit; And he that gives this true Character of his Fellow-Citizens, shall be hated even unto death, for that most men are Dishonest, but few desire to be thought so. However, this is the way of Writing which I have endeavoured (though imperfectly) to imitate; And if by showing what ill men do, some malicious Persons (who would have their Hearts no more than their Chests of Treasure, unlocked by any but themselves,) should misinterpret my Design, as if I encouraged others to do the same; Let this serve for my excuse, that I can be no more accountable for my Reader's indiscretion herein, than any Fencing-master answerable, if his Scholars make use of the Skill he taught them, to the Destruction of their Friends; whose only aim was to instruct them how to Defend Themselves in a Just and Lawful Cause.  
Farewell.  
CHARLES' BLOUNT.   

THE FIRST BOOK OF PHILOSTRATUS, Concerning the LIFE of APOLLONIUS the Tyanaean.  

CHAP. I. Concerning the Rites and Silence of Pythagoras; also of Empedocles the Agrigentine.  
THey who commend [1] Pythagoras the [2] Samian, do generally relate that he was not at first an Ionian, but [3] Euphorbus the Trojan, and dying (as Homer writeth) did afterwards revive again. Furthermore they report, that he refused to wear any Garment made with the skin of that Creature which died of any Disease; also that he abstained from [4] eating living Creatures, being of opinion, that no such thing ought ever to be [5] sacrificed, nor that the Altars of the Gods should be defiled with blood; but rather that Wafers made with Honey, Frankincense, and singing of Hymns should be rendered up unto them: For such were the only Sacrifices that he himself did offer unto the Gods; asserting, that he had ever found them to be far better pleased with those kind of offerings, than in any [6] Hecatomb, or Knife with a Basket. For having been conversant with the Gods, he had there learned what things were pleasing, and what displeasing to them. From hence he likewise gave out, that he had learned those Principles which he used to deliver concerning the Nature of Things; and that whereas other men treated of divine Matters only by conjecture, (most of them [7] contradicting one another) yet that Apollo had appeared to him, and told him plainly he was Apollo: As also Pallas and the Muses, (not declaring who they were) together with other Gods, whose Shapes and Names were yet unknown to men. And that whatsoever he delivered was by his Disciples not only observed as a Law, but also be himself was revered as coming from Jupiter. They also observed [8] Silence concerning Things divine; for that they heard many sacred Mysteries, which were hard to understand, for those that had not first learned that to be silent is a kind of Reasoning. It is likewise reported, that Empedocles the Agrigentine was addicted to the same kind of Philosophy, as is evident from this passage in his Poems: 
Comrades adieu; from henceforth I shall be,  
(Godlike) exempted from mortality.  And in another place: I have already been both Boy and Girl. Also the [9] Ox, which he (having made Wafers) is reported to have sacrificed in Olympia, was a Testimony of one that esteemed the Doctrine of Pythagoras. And many other things do Historians report concerning the Followers of that Philosopher's Manners; which I must here omit, in that I hasten to my intended Discourse. For Apollonius, who exercised things near of kind to these, and yet came nearer to divine Wisdom than Pythagoras himself, is not yet known among men, by that true Wisdom which he followed solidly and like a Philosopher, though he lived neither very long ago, nor yet very lately: But of him one commendeth this, another that.  
Also there are some, who because he conversed with the Magicians of Babylon, the brahmin's of India, and the Gymnosophists of Egypt, account him likewise a Magician: and slander him for obtaining his Wisdom by indirect means. Such a misrepresentation had they of so great a Man! whereas Empedocles, Pythagoras, and Democritus, notwithstanding their frequent Converse among the Magicians, were never censured for that Art. Plato also travelling into Egypt, and intermixing many Doctrines of their Priests and Prophets in his Writings, or like some curious Painter laying Colours on a rude Draught, did never yet incur the least suspicion of Magic, although for his singular Wisdom he was not a little envied.  

Illustrations on Chap. 1.  
[1] VIr fuit hic ortu Samius:— Ovid Metam. 15. lib. Pythagoras by Birth a Samian, and Son to Mnesarchus the Jeweller, was a great Hearer of Pherecydes the Syrian, till removing from S●mos to Babylon, he there set up for the study of Astrology; where it is reported, that he had no less than 600 Auditors fled unto him in one night: Among which were the famous Archytas Tarentinus, Alcmaeon Crotoniata, Hippasus Metapontinus, and Philolaus Crotoniata. Afterwards returning back again into his own Country, he continued not long there, (by reason of the Tyrannical Government of Polycrates) but departed from thence into Italy, where he set up School; and was from thence called, Italicae Philosophiae Princeps. See Plutarch de Philosoph. Opinion. lib. 1. chap. 3. who calls him the first Author of the Name of Philosophy. Pythagoras' first taught the Doctrine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Transmigration of Souls into other Bodies, when speaking of himself, he said, He was at first Euphorbus, (who being slain in the Trojan War) he was then Hormotimus, next Pyrrhus a Fisherman, and now last of all Pythagoras the Philosopher. He learned this Opinion (as both Herodotus and Plutarch write) from the Egyptian Priests; according to which Doctrine, if a Man of a fierce and fiery Disposition dies, than his Soul goes into some Lion, Bear, or other ravenous Beast, proportionable for so ravenous a Spirit: However this Principle bred in them an amicable Friendship and Hospitality for all living Creatures, not knowing to the contrary, but that in showing kindness to an Horse, or a Dog, they oblige their dead Father or Grandfather, whose Souls might happen to be invested with their Bodies. This made Pythagoras so kind to the Inhabitants of the Ocean, that having purchased a draught of Fish of the Fishermen, he turned them all loose again into the Sea. Plut. Symp. lib. 8. Qu. 8. He restrained his Disciples from nothing more than from Cruelty to dumb Beasts, which made him so great an Enemy to Fowlers, Fishermen, and the like. Concerning Pythagoras' Precepts, most of them were abstruse, resembling the Egyptian Hierogliphics; he held that the Principle of all things were Numbers, and their Proportions. But of this see more in Plutarch's Morr. as also in Diog. Laert. lib. 8. Pythagoras founded his Sect of the Pythagoreans, A. M. 3360. about the time that jerusalem was besieged by Nabuchadnezzar.  
[2] Samos is an Island in the Ionian Sea, called Cephalenia, wherein is a Town of the same Name, but now it is called Porto-Guiscardo; Laertius tells us, that this was the Birth-place of Pythagoras.  
[3] Euphorbus a Nobleman of Troy, that was slain in the Trojan War by Menelaus. This Euphorbus' Soul Pythagoras affirmed to have been transmigrated into his own Body, according to that of the Poet: 
Ipse ego (nam memini) Trojani tempore belli  
Panthoides Euphorbus eram. 
Hom. Iliad lib. 17. —  Ovid Met. lib. 15. Pythagoras held that God was the Soul of the World, and that from him each Creature received his Spirit, and returned it to him again at his Death; so that afterwards the Almighty did bestow the same Soul upon other Men, or other Beasts, according to his divine Will and Pleasure: But of this I have treated more at large in the last Chapter of Philostratus' 8th▪ Book, concerning Apollonius. 

[4] Heu quantum scelus est in viscere viscera 〈◊〉,  
Congestoque avidum pinguescere corpore corpus,  
Alteriusque animantem animantis vivere Letho? etc.   

Ergo ne pietàs sit victa cupidine ventris,  
Parcite, vaticinor, cognatas caede nefandas  
Exturbare animas: nec sanguine sanguis alatur▪   Ovid. Metam. lib. 15. Thus Ovid in the 15th. Book of his Metamorphosis, gives us a full and admirable Character of all Pythagoras' Tenants, whereof the abstaining from Flesh-meats was one: however not out of Superstition, as some would have it, but rather (as Laertius observes) for conveniency and healths sake, as thinking all those sanguinary Meats too gross and stupifying for the Brain; and therefore most disagreeable with the study of Philosophy.  
[5] Mankind being for the most part ill-natured, and unapt to oblige others without some reward, as also judging of God Almighty by themselves, did at fir●t conceive the Gods to be like their Eastern Princes, before whom no man might come emptyhanded. And thus came the original of Sacrifices. Now the crafty Sacerdotal Order (who (like Swine fattened with trough) were maintained and made rich out of the Follies and Passions of men) did above all things improve and propagate this Opinion, and that because great part of the Offerings fell to the Priest's share. Wherefore they soon left off Pythagoras' poor Institution of Frankincense, Fruits, Flowers, etc. which lasted till their Gods (or to speak truly, their Priests) grew so covetous, that nothing but the Blood of Beasts could satiate them; and so fell to sacrificing, first Beasts, than Men, Women and Children, and the very Gods themselves if they could have got them. And all this was to bring Roast-meat to the Priests. But one of the wisest among the Heathens, who was guilty neither of this Folly, nor this Impiety, sings you another Song, saying, 
Non Bove mactato coelestia Numina gaudent,  
Sed quae praestanda est vel sine teste fides.  Ovid. But if you would discover the whole Roguery of these Priests in this matter, you may find it written at large in a Piece that is lately stolen forth, under this Title, Great is Diana of the Ephesians, or the Original of Idolatry, and politic Institution of the Gentiles Sacrifices. 
Cum sis ipse nocens, moritur cur victima pro te,  
Stultitia est morte alterius sperare salutem.   
[6] A Hecatomb was a Sacrifice, wherein were offered up an hundred Beasts of a sort all at one time, as an hundred Oxen, an hundred Sheep, or an hundred Swine: 
Vota jovi Minos taurorum corpora centum  
Solvit.—  Ovid Met. 8. This Sacrifice is said to have been first instituted by the Lacedæmonians, who having subdued a hundred several Cities, made an Offering of Oxen, proportionable to the Towns they had conquered.  
[7] If Preachers, Teachers, and Pastors of the Church, disagree about Matters, which they preach up as necessary points of Faith, they deservedly lose all their Credit and Authority; for who will believe Witnesses on their own words, if they disagree in their Testimony?  
[8] One chief Command which Pythagoras imposed upon his Disciples, as well as upon himself, was a five years' silence: In all which time, though they were to refrain from speaking themselves, yet might they receive company, and hear others discourse to them. 
Asserit haec Samius post docta Silentia Lustri  
Pythagoras.—  Sidon. Apol. Again, 
At non Pythagorae monitus, annique silentes.  Claud. Now this refraining from Discourse, did not only corroborate the Memory, but heightened the Fancy, and improved the Understanding, by such a constant and uninterrupted Meditation, far beyond any Converse or Study: For that Reading is like E●●ing, and Contemplation like Digestion, where (if we observe) out of all the twenty four hours, two only are sufficient for Eating, and all the rest for Digestion. Nor are any men so considerable in a Kingdom, and so odious to a dissolute Prince, as such thinking Subjects, who must needs contemn him in their hearts.  
[9] Among all the Beasts of Sacrifice, none was higher esteemed for that purpose than the Ox, who at all such times was offered up with great Pomp and Ceremony, as you may learn from the Poet: 
Victima Labe carens, & praestantissima forma  
(Nam placuisse nocet) vittis praesignis, & auro  
Sistitur ante arras, auditque ignara precantem,  
Imponique suae videt inter cornua fronti,  
Quas coluit fruges.—  Ovid Metam. lib. 15. After all things were in readiness, and the Priest had ended his Prayers to God janus, and the Goddess Vesta, (without whose Intercessions they might not have access to any other Gods) then did he lay upon the Beast's Head a little Corn, together with a Cake made of Meal and Salt, called in Latin, Mola, Spange salsa cala taurorum mola. Sen. Oedip. Act. 2. 
Aelian.  Then giving a long crooked Knife to under-Officers, (called from thence Cultrarii) they killed the Beast therewith. 
Suidas.  See Rosin. Antiq. lib. 3. chap. 33.    

CHAP. II. How Apollonius having foretold many Things, was accused for Magic; when at the same time Plato, Socrates, and Anaxagoras, were not taxed with the like Crime, although they were likewise divine Men, and foretold the most remote Things.  
IT would be a very [1] unjust thing for any Man to tax Apollonius with such a Crime, only because he foresaw and foretold sundry Things: In as much as [2] Socrates will come under the same Condemnation, for the Things which he foreknew by the help of his Genius; as also [3] Anaxagoras, for the many Things which he by his Wisdom foretold would come to pass. For who knoweth not, that Anaxagoras at Olympia (when there was no sign of Rain) came into the Stadium with a furred Garment, and presently after there succeeded a vehement Shower? Likewise foretelling that a certain House would fall to the ground, he was in the right, for it fell: Also predicting that the day would be turned to night, 
Laert. l. 2.  and that [4] Stones should fall down from Heaven about the River [5] Aegos, he told true. And yet they who have ascribed these things to the Wisdom of Anaxagoras, will not allow Apollonius to foresee things by Wisdom, but say that he did such things by Magic Art: Wherefore thinking it convenient to remove so great ignorance out of the minds of many, and to search diligently of this Man both the times when he said, or did any of these things, as also the kind of Wisdom, by which he acquired to himself the reputation of so divine a Person. Now whatever I here propose to write concerning him, is collected partly from those Cities which entertained him, partly from the Writings of those Priests with whom he had conversed, or rather from those Temples whose Rites he had restored, and partly from those things which others have reported of him. He wrote also Epistles to Kings, Sophisters and Philosophers, at [6] Elea, [7] Delphos, [8] Egypt and India, concerning their Gods, Customs, Manners and Laws, among whom he reformed whatsoever was done▪ But the most certain I have thus collected.  

Illustrations on Chap. 2.  
[1] SElf-love is so predominant in mankind, that no person how good or how just soever can be exempt from partiality to himself and his profession: 'Tis that which renders Mahumetanism so odious to Christians, and Christianity so contemptible to the Turks, as also Popery to the Protestants, and the Protestant Religion to the Papists. This made Hierocles the Heathen so much extol Apollonius above Christ, and Eusebius the Christian so highly prefer Christ before Apollonius. Apollonius is by many accused of Magic, and so was Christ himself by Celsus and others: Therefore whether one, both, or neither, did justly merit such accusation, aught to be impartially examined without any regard either to Interest or Religion; since whatever person tries matter of fact by his own Catechise, gives the same reason to his enemies Negative as to his own Affirmative, and so leaves the contest in statu quo prius. Therefore he who would indifferently judge between both, must consider three things, 1. Their Doctrine. 2. Their Miracles. And 3. Their Evidence: After which, if you find them equal in all three points, than how to prove that one acted by a diviner spirit than the other, is a work too difficult for any but he that can remove Mountains, which grain of Mustardseed I pretend not to: Nor do I need it, for that I am satisfied in Christ's pre-eminence. Most men are apt to flatter their own Party, calling that Religion in themselves which in others they term Irreligion or Superstition; how often have I heard a pretended Zealot call the same passion Love in himself and Lust in another, the same noise chiding in himself and scolding in others. Concerning this Partiality we have frequent Examples in ancient History, as well sacred as profane: For instance, how mightily can Tertullian inveigh against the Heathens for persecuting a few Christians, but never exclaim against Vespasian for murdering so many hundred thousand of the jews; and why, because whoever is our enemy, we also make him to be God's enemy, that we may have the better pretence to kill him. Again Tertullian in his Apology denies the Divinity of the heathen Gods, because says he, had they had the power of making themselves, they would never have been born men, and subjected themselves to mortality, when they might have enjoyed so much a more excellent condition; which Argument is not only partial but dangerous, when the wicked Heathens urge the same Objection even against Christ himself, saying, How then was he a God, who subjected himself to far more miseries both in life and death, than ever any of the heathen Gods underwent; which according to his Rule he must never have done, had he been a God. Tertull Apol. chap. 11. Furthermore Tertullian in the same Chapter speaking of the heathen Deities, says, He knows not what need God has to communicate himself to men; that 'twere an injury to the Divinity to require the assistance of any person living, much l●ss that he should employ to so excellent an end the ministry of dead men, etc. which Argument the wicked Pagans are too apt to retort. So that nothing can be of a more pernicious consequence than such an overactive and partial zeal, which snatching up all weapons to defend its Cause, most commonly lights upon one with a double edge. If you believe the Monks, such as Suidas and others, Lucian was torn in pieces by Dogs which scandal they raised upon him for being an enemy to their Religion; notwithstanding other Historians tell us he died in much honour, being Procurator of Egypt. They will also tell you, that judas was blear-eyed, hump-shouldered, and crook-legged, because he betrayed Christ: Again, that the jews (notwithstanding their mixture with other Nations renders it impossible) have a particular ill savour, because of their aversion to Christianity; not distinguishing whether a jew converted, or a Child begot between a jew and a Christian, shall retain its ill scent, if such an one there be? Thus (like some of the primitive Christians with their piae frauds) many do still propagate their Religion and Interest with lies. Dare we not say a Thief is handsome, if he really be so? or that a Woman hath a good Breath, because she is dishonest? or that a Lawyer pleads well, because he is for my Adversary? Many are so zealous to help their Prophet into the Saddle, that they endanger tumbling him over and breaking his Neck. Will you (says job) talk deceitfully in God's Cause, and tell a lie for his sake? No, we mistake, 'tis not for God's sake, but for their own. I have heard the Heathens object it as a stumbling-block, that David, who murdered his Friend Vriah, and then lay with his Wife, should be accounted a man after God's own heart; whereas (say they) if one of us had done so, we should have been counted worthy of death here, and damnation hereafter: And when I told them of David's Repentance, they replied, that so much was usual in all Malefactors at the hour of condemnation. But to conclude this Discourse, we must have great care lest (like Esop's Ape) when we too much commend ourselves, we procure that laughter at ourselves which would otherwise never have happened: For 'tis a great mistake to think, that our own Opinions or the custom of our own Country is always infallibly the best; and it betrays a narrowness of fancy in us, when our Party infects our understanding.  
[2] Of Socrates ●s Genius I have spoken more at large in another place. See the Index.  
[3] Anaxagoras the Philosopher, Son of Hegesibulus, was born in the 70th. Olympiad at Clazomenae; in the 20th. year of his Age (at the time of Xerxes' Expedition into Greece) he travelled to Athens, there to study Philosophy, where he continued 30 years, partly under the instruction of Anaximenes. He relinquished his Patrimony and Estate, converting himself from civil Affairs to the knowledge of Things. Cicero Tusc. Quest. 5. Suidas affirms, that he left his Grounds to be eaten up by Sheep and Camels; and that therefore Apollonius Tyanaeus said, he read Philosophy to Beasts rather than to Men. Plato derides him for quitting his Estate. Hipp. mai. But Laertius reports, he assigned it to his Friends; whereupon being by them accused of Improvidence, why (answered he) do not you take care of it? One reproving him for taking no care of his Country; wrong me not (said he) my greatest care is my Country, pointing to the Heavens. Another ask for what end he was born, he answered, to contemplate the Sun, Moon and Heavens: Laertius. So eminent was Anaxagoras in natural Philosophy, that they honoured him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Mind, as being the first that added that principle to Matter: He first held the order and manner of all things to be directed by the power and reason of a Spirit infinite. Plutarch (in the Life of Nicias) says that Anaxagoras first found out the Lunary Eclipse: It was his opinion of God (says Polyd. Virg.) that he was Infinita mens, quae per seipsam movetur. Many eminent Persons were the Scholars and Auditors of Anaxagoras, viz. Pericles Son of Xantippus, Archelaus Son of Apollodorus, Euripides Son of Muesarchus, Socrates Son of Sophroniscus, and some amongst these mention Democritus. After having lived 30 years at Athens, he went to Lampsacum, where he dwelled 22 years more, and then died. Laertius and Clemens tell us he was the first Philosopher that ever put forth a Book: The Inhabitants of Lampsacum buried him magnificently, with this Epitaph, which Mr. Stanley thus translates out of Laertius: 
Here lies, who through the truest paths did pass  
O'th' World celestial, Anaxagoras.   
[4] Pliny 5.58. tells that the Grecians celebrate Anaxagoras the Clazomenian, for that he foretold by his Learning and Science, in the 2d. year of the 78th. Olympiad, on what day a stone would fall from the Sun, which happened in the daytime in Thrace at the River Agos, which stone (says he) is at this day shown about the bigness of a Beam of an adust colour. Plutarch tells us that this stone was in his time not only shown, but reverenced by the Peleponesians. For the time of its fall, the most certain account is given us by that Marble of Arundel-House, (graven about the 129th. Olympiad) which says that it fell in the 4th. year. of the 77th. Olympiad, when Theagenides was Archon. Aristotle gives us but a very slender account hereof, saying, that it was a stone snatched up by the Wind, and fell down again in the daytime: However Plutarch in the Life of Lysander presents us with a large Relation of it. Charimander undoubtedly meant this stone, when in his Book of Comets he saith, that Anaxagoras observed in the Heavens a great and unaccustomed Light, of the bigness of a huge Pillar, and that it shined for many days. Senec. quaest. 7.5.  
[5] Aegos potamos, i. e. Caprae fluvius, Anglicè Goatsbrook. At the entrance into this River the Athenian Fleet was taken by Lysander. Pliny (as I said before) mentions this to be the place where Anaxagoras' stone fell from the Sun.  
[6] Elea, a City of Greece, lying near the Hellespont, wherein Zeno the Philosopher was born. There is another City of this Name in that part of Italy which was called Lucania.  
[7] Delphos, a City of Phocis in Greece, (now called Salona and Castri, Ortel.) seated on Parnassus, where the Temple of Apollo stood. But of this see more in the Index.  
[8] Aegyptus, the Country of Egypt, so called from Aegyptus, the Brother of Danaus, that slew him, and reigned there 68 years. Egypt is situated in Asia, however Ptolemy places it in Africa. It is bounded on the East with the Red Sea, on the West with Cyrene, on the North with the Mediterranean, and on the South with Habassia. Long. 58. Lat. 30. It is by Mela divided into two parts; the upper called heretofore Thebais, and now Sahid; the lower called Delta. Egypt, called by the Hebrews Misraim and Chus, hath ever been famous for the invention of Arts and Learning, from whose Fountain, Homer, Pythagoras, Solon, Musaeus, Plato, Democritus, Apollonius, and many others, enriched themselves and their Countries all with Egyptian Knowledge: For which reason (as Crinitus writes) Egypt was ever honoured with the Name of Terrarum parens, or as Macrobius sometimes calls her, Artium matrem. Saturn. 1.15. Many and great Disputes have there been amongst the Learned concerning the Antiquity of this People: Some with josephus, Bochartus, and others, make the Israelites more ancient than them; others, as with Apion, Manetho, etc. prefer the Egyptians, and say, that the Israelites received their Learning from Egypt, which to me seems most probable, by what I gather out of such ancient Historians, which write neither for favour nor affection; neither ought any jewish or Egyptian Testimony to be taken in this matter, since as our Saviour says, If I bear record of myself, my record is vain▪ However for your further satisfaction in this point, I refer you ●o that modern excellent Treatise called Cronicus Canon Aegyptiacus, written by the Learned Sir john Marsham. This Country is famous for its fertility, occasioned by the River Nile, which supplies that want of Commerce which other Nations enjoy.  
Terra suis contenta bonis, non indiga mercis,  
Aut jovis, in solo tanta est fiducia Nilo.  Lucan. 
[9] India is a name now applied to all far distant Countries, not only in the extreme limits of Asia, as the Ancients describe it, but even to all America, through the error of Columbus, and his Comrades; who at their first arrival in the Western World, mistake, and thought that they had met with Ophir, and the Indian Regions of the East. But the Ancients comprehended under this name, a huge Tract of Land, no less in the Judgement of Alexander's Followers in his Eastern Invasions, than the third part of the Earth: Ctesias accounted it one half of Asia. Yea a great part of Africa is also comprehended under that name: So Turnebus in his Adversaria, says, that not only the Bactrians and Parthians are called by that name in Virgil, but also Thebes, Ammon's Temple, and Aethiopia, are placed in India by Higinus. But to limit India more properly, Dionysius bounds it with Caucasus and the Red Sea, Indus and Ganges. Dion. Afer. And to this purpose speaks Ovid;— Qua cingitur India Gange. Ptolemy and other Geographers did usually divide India by the River Ganges into two parts, one on this side Ganges, and the other beyond. The Indies are commonly now distinguished by the names of East and West; the East, being divided by the River Ganges, was that wherein Apollonius travelled: the West, comprehending all America, is that newfound India discovered and so called by Columbus. Megasthenes reckoneth up an hundred twenty and two Indian Nations: but Arrianus wonders how he could make any certain account in a thing so difficult to be known. Arrianus in his 8th Book, gives us a large description of this Indian World. See more concerning this subject, in the first Chapter of Philostratus his sixth Book.    

CHAP. III. Of Damis, Apollonius' Companion; as also of the Commentaries concerning the Sayings and Actions of Apollonius, in reference to the Empress Julia.  
THere was a certain ingenious man called Damis, (sometimes dwelling in the ancient City of [1] Niniveh) who applying himself to the Philosophy of Apollonius, wrote both his [2] Travels, (wherein he saith he was his Companion) and also his Sentences, Sayings, and Predictions. One that was an intimate Acquaintance of this Damis', brought the Empress Julia to the knowledge of his Commentaries, which till then had not been published: (this Empress Julia was much addicted to the study of [3] Rhetoric) therefore I conversing frequently in her Court, she commanded me to transcribe those Commentaries, and bestow some pains on the Relations contained in them: for Damis had given a plain, but uneloquent description of them. I had moreover the Assistance of one Maximus an Aegean his Book, wherein was contained all the Deeds of Apollonius in the City of [4] Aegis. There is likewise a Testament written by Apollonius himself, whereby it plainly appeareth, how much he was enamoured with Philosophy. Neither is there any credit to be given to Moeragenes, who writing four Books concerning Apollonius, seemeth to be altogether ignorant of his Actions. In what manner therefore these dispersed Relations of Apollonius were gathered together into one Volume, as also the cause which incited me to compose these Books, I think is sufficiently declared. Now this Work procureth both Honour to the person of whom such things are written, and Benefit to such as are lovers of Learning, for that they may by this means attain to the knowledge of things whereof they were before ignorant. Apollonius had for his Country the Greek City [5] Tyana, situated in the Country of [6] Cappadocia: his Father was of the same name with him, and descended from a very ancient Family, wherein there had been many famous men: for Wealth he exceeded most of his fellow Citizens. When his Mother was with Child of him, there appeared unto her a Vision of the Egyptian God [7] Proteus, who (as Homer reports) used to transform himself into divers shapes. The Woman not being terrified hereat, asked the Apparition what she should bring forth? to whom Proteus answered, Thou shalt bring forth me. Whereupon she further demanding of him, Who he was? I am (said he) the Egyptian God Proteus. Now of what great Wisdom Proteus was, I think it superfluous to relate, especially to them who have read the Poets: for out of them, I suppose, every one can tell how various Proteus was, shifting himself one while into this form, another while into that; so as it was very difficult to seize him. Also how he seemed to know and foreknow all things. And indeed it was very material to make mention of Proteus in this place; because the sequel of our discourse will demonstrate, that Apollonius fore-knew more things than ever Proteus did. He likewise unriddled many Mysteries, and expounded things that were most difficult to be understood, not failing in any one; more especially at the time of his death.  

Illustrations on Chap. 3.  
[1] NIniveh (so called by the Ancients, though now Mosul) is an ancient City of the Assyrians built (as some say) by Ninus the Son of Belus, of whom it took its name, to be called either Ninus, as we read in Pliny, or after the manner of the Hebrews, Ninive. Others will have it, that Ninus (whom the Scriptures call Ashur) only repaired it, and that Nimrod or Belus (whom I take to be the same) first founded it: But all agree that this City was very spacious; some say, three days Journey, others 480 furlongs in circuit. Volateranus affirms, that it was eight years a building, with above 10000 men continually at work upon it. Diodorus tells us, that the Walls of it were 100 foot high, and the breadth capable to receive three Carts on a row: also that they were adorned with 1500 Turrets. This City was watered with the River Tigri●: It stands for Long. 78. Lat. 36. hither was jonas the Prophet sent to preach.  
[2] It is more the business of Travellers to learn, than to teach; wherefore 'tis not amiss for all Travellers to imitate Damis, in keeping a Journal of all things remarkable that occur in their Travels. Now as Travelling does much advantage Wise men, so does it no less prejudice Fools; adding Affectation to Folly, and Atheism to the Curiosity of many not well principled by Education: Such wanderers imitating those Factors of Solomon, who together with Gold, returned Apes and Peacocks; Osborn, 3. The Ancient Philosophers were most of them addicted to Travel, as knowing how much it enlarges men's minds, to know the different manners of Countries remote from their own. For my part, the too great indulgence of my Parents heretofore, and the concerns of my Family now, hath denied me that happiness which I so much envy in others, and must endeavour to repair by my Studies. They only advantage themselves by Travel, who well fraught with the experience of what their own Country affords, carry over with them large and thriving Talents, as those Servants did commended by our Saviour: for he that hath nothing to venture, hath nothing to improve, and will hazard losing his small parts, either in the French Levity, Spanish Pride, or Italian Treachery: Because, not being able to acquaint himself abroad of more prudence than what he meets with in the Streets, or other public places, the Activity of his Legs and Arms may possibly be augmented, and he by tedious Compliments become more acceptable in the eyes of silly Women; but altogether useless, if not pernicious to the Government of his own Country, in creating doubts and dislikes by way of a partial Companion. I have never met with more ridiculous subjects for Laughter, than are most of our young Sparks newly come out of France, tied to their Swords with a broad Belt upon their Loins, like a Monkey's Chain; when with their Hat under one arm, and the other hand at their Codpiece, you shall hear nothing but of what they did in the French Camp, or at St. Germane, beginning each sentence with a jarné, or Mort de Dieu; and when they speak to their Lackeys, ever mistaking Garçon, for Boy: nothing can be more insipid, than such a Coxcombs discourse; he magnifies Tyranny, because he conversed with none but the Commanding party; and extols Popery, for its Pageantry: and this is all that most of our young Gallants profit by their French Voyage. Travelling (says Montaign) is very necessary, not only (as half-witted men use) to report how many yards the Church of Sancta Rotonda is in length or breadth, or what rich Garments, costly Stockings or Garters such a great Lady weareth; or as some do, nicely to dispute how much longer or broader the face of Nero is, which they have seen in some old ruins of Italy, than that which is made for him in other old Monuments elsewhere: But they should principally observe, and be able to make a certain relation of the Humours and Fashions of those Countries they have seen, that they may the better know how to correct their own Wits, by those of others. Certainly nothing can be more pleasant or profitable, than to behold variety of new Objects, and to propose to ones self the diversity of so many other men's Lives, Humours and Customs. As it is more pleasant to Travel up and down ones own Country, than always to remain in ones own Parish; so is the pleasure no less heightened in Travelling into other Countries: for which purpose, he that can shelter himself under the protection of an Ambassador, as one of his Retinue, will Travel the safest, cheapest, and have more respect showed him upon all occasions. Concerning this subject, see those two admirable discourses in the Lord Bacon's Essays, and Mr. Osborn's Advice to his Son.  
[3] Rhetoric is nothing else but an Artificial help, called by some the Mystery of Flattery, by others downright Lying, whereby they endeavour what they cannot gain by Truth, to effect by the flourishing varnishes of fine Languaged in so much that Pliny reports of Carneades, that whilst he discoursed, it was hard to discern what was true, and what not. Whether Rhetoric be an Art or no, remains to this day a dispute amongst the Learned: Socrates in Plato demonstrates it to be neither an Art, nor a Science, but a certain kind of Subtlety neither noble nor honest, but low, illiberal and servile Flattery: which made the Lacedæmonians altogether refuse it, believing that the speech of good men ought to proceed from sincerity of Heart, and not from the hypocrisy of studied Artifice. The first who ever taught or wrote of Rhetoric, were Thisias, Coraces, and Gorgias; however there were many others among the Ancients, who through the strength of their natural parts, became very famous for Eloquence: whereof the chief were these, Antiphon, Isocrates, Demosthenes, Aeschines, Lysias, Demades, Cicero, Marcus Seneca, Petronius Arbiter, Hermogenes, Quintilianus, Lucianus, Aelianus, Aristides, Symmachus, etc. The force of Eloquence may be proved by sundry Examples, whereof this one may suffice, concerning Hegesias the Cyrenian; who representing the miseries of this Life, made so deep an impression upon the hearts of his Auditors, that many of them cast away their own Lives voluntarily: in so much that King Ptolemy (a● Valerius informs us) forbade him to dispute any longer upon that subject. We read that Thucydides being asked by Archidamus (King of Sparta) whether he or Pericles was the best Wrestler, made answer, Your question, Sir, is very hard to be decided; for if in wrestling with him, I give him a fall, with his fair words he persuadeth those that saw him on the ground, that he never fell, and so getteth the Victory. Ariston doth wisely define Rhetoric to be a Science to persuade the common people: wherefore if we observe, it succeeds so much no where as in Commonwealths, and those Governments wherein the ignorant vulgar people have had the greatest Power, like that of Athens, Rhodes, and Rome: in which places few arrived to any Grandeur, without Eloquence; Pompey, Caesar, Crassus, Lucull●s, Lentulus, Metellus, have taken their Rise from hence. However it was found by experience, that these Orators were very pernicious to the Government, in so much that that most wise Roman, Marcus Ca●●, prohibited those three Athenian Orators, Carneades, Critholaus, and Diogenes, to be admitted to public Audience in the City, being men endued with such acuteness of wit, and eloquence of speech, that they could with great ease make evil good, and good evil. For this reason Cicero was at Rome called King, because he ruled and guided the Senate which way he pleased by his Orations. For my own part, I confess myself to be a great enemy to all long formal Speeches, which seldom have wit or fancy sufficient to make amends for the tediousness of the Discourse: For 
Brevity is always good, be it, or be it not understood.  Hudib. We read in Dion Cassius of an Orator who was allowed two hours to plead in behalf of a Prisoner his Client; whereof the first hour he spent in lamenting his want of time to plead in such a Cause; the second hour he spent in his Exordium ad captandam benevolentiam; and so the time being expired before he came to the merits of the Cause, the Council was suffered to speak no longer, and his Client fairly hanged. Most of these Orators do so much study words, that they little at all regard either sense or matter: Nor can any thing be more insipid and impertinent than such a Sir Formal Trifle, who is at best but the stately figure of a Fool: The most eloquent of these Discourses are like our Syllabubs, little else but froth. Whenever I hear any Author of a Book, or Orator, spend much time in complaining of his own weakness, I always take him at his word, and so listen no more to what he says. Rhetoric presents all things by a false light, when (like the magnifying Glass) it makes small things appear great. When I hear a Physician thunder out his Terms of Art, I always suppose him an ignorant Quack; however it gives them a Reputation with Women: which made Pliny observe, that Physicians get their Living by Rhetoric. Montaign says, That Rhetoric is little better than a Chambermaid's Tittle-tattle; when (like fine clothes upon a Monkey) Orators do generally endeavour to repair the deformity of a bad Cause, with multiplicity of words. This Art of Rhetoric, saith Diodorus, was first invented by Mercury; however Aristotle declares, that Empedocles was the first Author of it.  
[4] Aegis; See my Notes upon the foregoing Chapter.  
[5] Tyana (called heretofore Thoanau) a City of Cappadocia, lying almost in the middle between Caesarea and Tarsus. This place is chiefly famous for the Birth of Apollonius, from whence he is called Tyaneius.  
— Ostendit adhuc Tyaneius illic  
Incola de Medio vicin●s corpore Truncos.  Ovid Metam. 8. 
[6] Cappadocia (so called from the River Cappadox) is a spacious Country in Asia the Less, otherwise named Leuc●syria, Amasia, or Genech, and anciently Moga. This Country is exposed to the Euxine-Sea, between Galatia and Armenia, also to the Confines of Cilicia, being separated by the Mountain Taurus; wherein the most eminent Cities were Trapezus, Comana Pontica, Comana Cappadociae, and since Amasea, Caesarea, Tyana, and Sebaste, or Satala. This Country was ever esteemed famous for its Breed of Horses: Terra ejus ante alias Nutrix Equorum; as both Solinus and Isidore write. The Inhabitants of Cappadocia were esteemed to be of a poisonous nature, in so much that if a Snake should draw blood of a Cappadocian, the man's blood would poison it.  
[7] Proteus, the Son of Oceanus and Thetis, esteemed by the Ancients a God of the Sea, for that reigning in the Isle of Carpathio, and in Egypt, he chiefly inhabited moorish watery places, by the assistance of which Waters, he preserved himself from the fury of the Scythians: He sometimes dwelled in the Pharos, or Tower of Alexandria. It is reported by all the Ancients, that this Proteus used when he was asleep to be transformed into divers shapes, into wild Beasts, Serpents, Birds, Trees, Water, Fire, etc. from whence arose that Proverb, Proteo mutabilior: The Author of which Fable Homer is thought to have been; for so he writes in his Odysseys: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  To the same purpose hath Virgil written, Georg. 4. 
Fiet enim subitò sus horridus, atraque Tigris,  
Squamosusque draco, & fulv● cervice Leaena;  
Aut acrem flammae sonitum dabit, atque ita vinclis  
Excidet, aut in aquas ten dilapsus abibit.  
— Ille suae contra non immemor artis  
Omnia transformat seize in miracula rerum,  
Ignemque horribilemque feram, fluviumque Liquentem.  Most of our ancient Poets have written to the same effect: As Horace, lib. 2. sat. 3. Ovid Metam. lib. 8. and Silius Italicus, lib. 7. Horace compares the unconstancy of vulgar people with this of Proteus: Quo teneam vultus mutantem Protea Nodo? Some report the original of this Fiction to be the Diadem which Egyptian Kings used to wear, whereon were engraved divers shapes of all kinds of things. Natalis Comes says, that this Proteus (or as some call him, Vertumnus) reigned four years before the Trojan War, An. Mundi 2752. and that Paris having ravished Helena, fled to Proteus for shelter, which both Herodotus and Diodorus affirm.    

CHAP. IU. Where Apollonius was born; also concerning the marvellous Virtue of a certain Water.  
APollonius is reported to have been born in a certain Meadow, near unto which there is now a Temple erected to him; therefore let not the manner of his Birth be unknown, as something worth relating: That when his Mother was near the time of her delivery, she was admonished by a Dream to go forth into a Meadow to gather Flowers; which accordingly she did the day following: Where having stayed somewhat long, and her Maidens being all dispersed and employed in gathering Flowers, she herself fell asleep in the Grass. Whereupon the Swans that fed in the Meadow encompassed her round in a Circle whilst she slept, and clapping their Wings, (as their manner is) filled all places round about with a great noise, a South-west Wind blowing gently at the same time over the Meadows. Now she being awakened from her sleep with the singing of these Swans, was presently brought to bed of a Boy; any fright being apt to make a Woman fall in labour before her time. Moreover the Inhabitants of that place say, that at the time of her [1] delivery, a flash of Lightning fell down from Heaven upon the Earth, which was no sooner seen, but immediately ascending up on high into the Air, it vanished quite away: This very thing (as I conceive) portending that the newborn Child should transcend all earthly things, and dwell near unto the Gods; they foreshowing a brightness above all things below, with a vicinity to the Gods, and all the greatness this man arrived to. Now there is near unto Tyana a [2] Water for Oaths, consecrated (as they report) to Jupiter, which the Inhabitants call [3] Asbestos, that is to say, such as will not be consumed by fire. The Spring itself is very cold; however it boileth and bubbleth up like a Kettle over the fire. This Water (as they say) is mild and sweet to the taste and sight of all such persons as are just and careful in keeping their Oaths; but unto them that are false and [4] perjured, it is a present punishment; in so much that having drank thereof, it seizeth their hands, eyes and feet, taking them with Dropsies and Consumptions. Nor are they able to depart from thence, but abiding by the Waterside, they there confess their perjuries, and lament their calamity. The Inhabitants of that place acknowledge Apollonius to be the Son [5] of Jupiter, notwithstanding he himself affirmed that he was the Son of Apollonius. Now in process of time, being grown up to those years that are capable of Discipline, he soon gave remarkable Testimonies of his great Wit and Memory. He used the Attic, nor would he so far comply with the custom of the place to use any other. He drew the eyes of all men upon him for his incomparable Beauty.  

Illustrations on Chap. 4.  
[1] 'tIs well known to all men that have searched into the Records of ancient Time, how necessary it hath ever been esteemed for Heroes to have a Birth no less miraculous than their Life; as it appears by the several Histories of Semiramis, Cyrus, Romulus, and many of the heathen Gods. We have a common saying, That a good beginning makes a good ending; and a miraculous Birth goes half way towards the making of a Prophet. A seventh Son (because unusual) without any Daughters between, is naturally born with a healing Hand, according to the Vulgars' opinion. A Prodigy at any person's Birth (like a Comet hanging over a Kingdom) hath ever been esteemed an Omen. Thus was Plato's swarm of Bees that lighted upon him in his Cradle, looked upon with admiration; although perhaps, had not his Life been so eminent, it would never have been regarded or remembered. Now when Poets or vain Historians do tell of such prodigious Births of great persons. I conceive that such Wonders may be Lies that have been added after their Deaths, to complete the strangeness of their Lives: since no Story loses by its carrying; for every man improving his Talon in those Cases, desires to make his Tale more wonderful. I have heard the Story of a Bastard-child, that being cast off London-bridge in a Hand-basket, was miraculously caught and saved by a Boat, that was accidentally going underneath: The strangeness of this Child's preservation, gave many curious persons great expectation what he would come to; but he disappointed them all; for he was no sooner grown up to be a lusty young Fellow, but he was hanged for stealing; verifying that old Proverb, He that's born to be hanged, will never be drowned. This matter of Fact is certainly true, and happened in Queen Elizabeth's Reign. But to conclude this Subject, I question not but Hierocles in his Parallel, did impiously compare this Miracle of the Swans and Lightning, at Apollonius' Birth, with that melody of holy Angels, and new Star appearing at Christ's Nativity, as being both equally strange, but not alike true. For to believe any Stories that are not approved of by the public Authority of our Church, is Superstition; whereas to believe them that are, is Religion.  
[2] Not only Groves and Woods, but Waters, such as Rivers, Lakes and Fountains, were often consecrated by the Ancients, having some God or Nymph of their Name: The River Nilus was worshipped as a God by the Egyptians, and so was the River Ganges by the Indians, by reason of the benefit which both Country's received from them. Many and famous are the Stories of the consecrated Pagan Waters: As for instance, There is a Lake in the Lesser Armenia called Arethusa, wherein it is said nothing will sink, and that the River Tigris (though it runs through it) mixeth not with it; the Fable concerning it is this: That one Arethusa, a Virgin and Favourite of Diana's, being beloved by Alpheus, and unable to escape his violence, was by Diana transformed into a Fountain of that Name; when le●t she should be mixed with Alpheus, she ran under the ground by secret Channels, and broke out again about Syracuse; however Strabo writes, that it sinks not at all, but disgorges itself into the Adriatic Sea. By which Story of Alpheus' following Arethusa, the Ancients expressed the Souls pursuit of Virtue. In the same manner write they of Aesculapius, a Well in Athens, that rendered up again, (whatsoever was thrown in there) at Phalerium, a City of Hetruria. Also Lycus, a River of Phrygia, swallowed by the Earth, not far from Colossus, ariseth 8 furlongs off, and falls into Menander. And Erasinus flowing from the Arcadian Lake Stymphalides, sinks and conceals his current, until he ascends in the Field of Argos; thither conveyed (as 'tis feigned) by juno. Moreover many Virtues and distinct Operations are assigned unto particular Waters: Styx is a Lake in Arcadia, the Water whereof is so cold and venomous, that it killeth any thing that drinks of it; it corrodeth Iron and Brass, nor cannot be contained in any thing but the Hoof of a Mule: Some say Alexander was poisoned with it by Antipater, at the request of Aristotle. The Poets feign this to be a River of Hell, over which all must pass that travel to the infernal Region; and that Charon is the Ferryman that wafts th●m over. They esteem this Styx so sacred to the Gods, that if any of them swear by it, and violate their Oaths, he shall be deprived of his Godhead, and drink no Nectar for an hundred years. Acheron is said to be of the same nature with Styx, and belonging to the same Ferryman Charon. Also another famous Water esteemed of amongst the Ancients, was the River Lethe in afric, that runs by the City Berenice, whereof if any one drinks, it will make him forget all things that are past. Anigrus, a River in Thessaly, was at first sweet, and afterwards became bitter, as they feign, by the Centauris washing in it their wounds, which they had received from hercules'. Antigonus relates, that in Athamania, near a Temple dedicated to the Nymphs, there is a Fountain exceeding cold of itself, yet heats whatsoever hangs over it, setting dry Wood, or any combustible matter on fire. And Pliny writes of the like in Epicus▪ Crathis and Sybaris, two Rivers of Calabria, change other coloured Hair into yellow. There are Lakes in Aethiopia, which procure to the drinker at least a Lethargy, if not downright madness. Among the Cicones, a people of Thrace, there is a River which congeals the Bowels of all who drink thereof, and converts whatsoever it receives into stone: Neither are we without many such Springs in England, which will in a short time petrefie any Stick. Likewise in divers parts of Christendom we have Waters of great virtue, as well to use inwardly as outwardly, such is the Spa in Germany, the Waters of Bourbon, and in England our mineral Wells of Tunbridge, Epsom, Barnet, North-hall, and Astrup; also to apply outwardly, the Bath, and St. Winnifreds' Well, whereof the Papists (in imitation of their Predecessors the Heathens) have made a Saint the Patron. We read in Scripture of the Pool of Bethesda, so famous to heal the Bodies of men diseased; wherefore our Hero Apollonius to outdo the other, pretends a Cure for the Soul, by punishing all dishonesty and perjury; for the truth of which, it is much easier and more reasonable to deny, there was ever any Tyanaean Water had such a virtue, than either to justify or confute it by Reason; because in all storms of Credulity, he that would avoid those two dangerous Rocks of malice on the one side, and folly on the other, his safest way is to put into the Harbour of Scepticism.  
[3] Asbestos signifies no more than inextinguibile, or that which cannot be consumed by Fire; we read that the Ancients had amongst them a certain kind of Flax of the same nature, (called by the Greeks Asbestinum, by the Latins Linum vivum) whereof were made whole pieces of Linen Cloth, and Garments, which were not only exempt from the Tyranny of Fire, but being cast into the same, and taken out again, became more pure and white, than any Water could have washed it. They frequently used to burn the Bodies of their Kings and Emperors in Sheets made of this Linen, to prevent the Ashes of their Bodies (when burnt) from mingling with the Ashes of the Wood Pliny (lib. 19 ch. 1.) tells us, that this Flax is esteemed above all other Flax in the World; that 'tis rarely to be found, and as difficult to be woven, by reason of the shortness thereof; and that in price it equalled the most excellent Pearls. Nero is reported to have had a Garment of the same, but at this day it is not any where to be met with. I have seen a small piece of Mineral, (as I suppose) though resembling a grey Stone, and of an equal hardness, which my Father brought with him out of Italy, had the same quality not to be consumed with Fire; but whether it were of this Flax, or that Flax of Cyprus which Podocatanus (a Knight of Cyprus) brought to Venice, Anno Dom. 1516. I know not, for as much as that Cyprus Flax would likewise prevail against the Fire. This Flax proceedeth from no Plant, as ours does, but from the Stone Amiantus, which being found in Cyprus, and broken with a Hammer, the Earthy dross purged from it, there remains fine hairy threads like Flax, which are woven into Cloth. See Porcachio, Tabula 2. Funeralium. Damasus in the Life of Pope Sylvester, writes, that Constantine ever made them mix some of this Linum vivum in the Lamps of his Chapel. Furthermore, Lud●vicus Vives in his Notes upon St. Aug. de Civit. Dei, lib. 21. ch. 6. saith, that he saw Lamps at Paris whose light never consumed: but this may proceed from another cause, whereof I shall speak in another place. Lastly, Pancirollus (who mentions most of what I have written upon this subject) tells us, that at Louvain a Napkin taken from the Table at ● Feast, and thrown into the Fire, and being red as a Coal, was taken out again, cooled, and restored to the owner, more white than if it had been washed 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 man's 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 ourselves, when we dare to do that to God, which we fear to do unto man? Wherefore Montaign well observes, that he who tells a Lie, is bold towards God, and a coward towards man; for a Lie faces God, and shrinks from man. The Lord Bacon well observes, that the mixture of falsehood with truth, is like an allay in gold or silver Coin, which may make the Metal 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 falsehood, nor would the greatest Liar, jesuit, or St. Omers Evidence, but be ashamed to justify that perjury which he so much practices. In this late feigned 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 Family's had been barbarously ruined and undone, had not God of his mercy detected their jesuitical 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-caire, 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 Poison. Some will go to extenuate this Vice of Lying, by softening its name, and calling it breaking one's word; however the thing is the same, no better or worse, a Lye. Whoever is given to this Vice, aught to have both prudence and memory, le●t he saves other men the labour, in giving himself the Lye. The French, as Montaigne writes, receive not the Lie 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 Falsehoods alike: when to pacify 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 Aesop; or like the Holy Writers, I mention some Parable for Argument sake, I cannot think any of these Falsehoods comprehended in the Ninth Commandment, or equal to an Oath, whereby I endanger my Neighbour's 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 Friend's 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 'tis to the ruin of his Kingdom; for that he is entrusted only with the power of doing his People good, but not with power to ruin them: However, let not any Prince break his word with hi● own People, though he doth it with Foreigners; because he must live by the one, and not by the other. To conclude this subject, giv● 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 Lie; 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 Judgement 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 Murder, wherefore Murder is the worst of the two; and if so, then Nature bids us of two Evils choose the least. Also Self-preservation tells me 'tis all one, whether I cut my Friend's 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 Jupiter'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 Jupiter's other Children might obstruct the same Trick from passing twice; or whether out of Cowardice, fearing lest he might be knocked 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 jupitrean Family▪ because his Father Philip was so well known. Nay the jews were so wicked to make this objection against the true Son of God, Christ jesus, saying, Was not this the Carpenter's Son? etc. And Minu●ius Felix hath some notable passages upon this subject, where Octavius decrying the Heathen Deities, says, Of those that die, none be Gods, because God cannot die; and no Gods are born, because whatsoever is born, must die; 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 jupiter be now grown old, and juno 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 Master's 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 thorough this City, on whose Banks the Citizens are used to fit like Waterfowl. Apollonius therefore wrote to them in an Epistle, that they should give over making themselves drunk with Water. When having obtained leave of his Father, he removed his Master to Aegas, a City not far distant from Tarsus; where was not only a fit accommodation for the study of Philosophy, but also such exercises as were suitable to Youth, together with the Temple of [3] Aesculapius, wherein Aesculapius himself did sometimes appear unto men. He there came acquainted with divers Sects of Philosophers: having the conversation of Platonists, Chrysippeans and Peripatetics. He likewise made an inspection into the Doctrine of Epicurus, thinking that even that was not to be despised. But for the Pythagoreans, he had little or no opportunity to learn their abstruse Tenants, in that his Tutor was not very studious of that kind of Discipline, nor cared much to conform the Actions of his Life thereunto; for totally resigning up himself to Gluttony and Lust, he rather seemed to frame his Life after the prescript of Epicurus: his name was Euxenus of [4] Heraclea in [5] Pontus. As for the Opinions of Pythagoras, he [6] knew them no otherwise then Birds do the sentences which they have learned from men: sometimes uttering such like expressions as these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God save you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God speed you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may jupiter be favourable to you, etc. not knowing what they say, nor apt for converse with men, but only taught a certain modulation of the Tongue. Wherefore as young Eagles, when first taught to fly by their Parents, dare not stir far from their sides, but when they are grown strong of wing, do oftentimes fly higher than their Parents, especially if they perceive them to he given to their belly, and stooping after their prey: even so Apollonius whilst he was a Child, submitted to the government of Euxenus, but when he was once arrived to 16 years of age, he fell in love with a Pythagorical course of life, being winged for an higher flight by some better Master. Nevertheless he c●ased not to express his love to Euxenus, but having begged of his Father an House in the Suburbs, accommodated with pleasant Gardens and Fountains, he bestowed it upon him, saying, Live thou after thine own [7] humour; but for me, I will conform to the Institution of Pythagoras. Euxenus perceiving him to be of so great Spirit, asked him how he would begin such a course of Life? to whom Apollonius answered, He would begin as Physicians used to do; who having first purged the Entrails, prevent some from falling into diseases, and cure others that are already fallen into them. And having said this, he began to abstain from eating the flesh of living Creatures, as being impure, and stupifying to the understanding. Wherefore he fed only on Fruits and Herbs; saying, that such meats were pure, which the Earth did afford unto men. He was also of opinion, that Wine was a pure kind of drink, as proceeding from a mild Plant; yet nevertheless he esteemed it an enemy to the settled state of the mind, in respect that it sometimes disturbed the Air of the Soul.  

Illustrations on Chap. 5.  
[1] TArsus a City in Cilicia, now called Terassa, Hama, or Hamsa, Long. 60. Lat. 38. is at this day possessed by the Turks, and esteemed to be the capital City of all Cilicia or Caramania, Strabo lib. 15. it is pleasantly situated amongst spacious Fields, and watered with the River Cydnus. Solinus reports, that it was built by Perseus the Son of Danae, saying, Matrem Vrbium habet Tarson, quam Danais proles nobilissima Perseus locavit; Solin. cap. 14. from whence sings Lucan, lib. 4. Deseritur Ta●rique nemus, Perseaque Tarsos. Others, as Athenaeus lib. 12. will have this City to be founded by Sardanapalus, and that it was so expressed in the inscription on his Tombstone, in these words, Anchialen & Tharsam uno die à Sardanapalo conditas. Strabo called it the Mother of Cities, from the great Learning which flourished therein, surpassing as well Athens as Alexandria. In this place resided many great and famous Philosophers of the Sect of the Stoics, as Antipater, Archelas, Nestor, and the two Athenodoru●'s: Nor is it less famous for being the Country of St. Paul, as he mentions of himself, when speaking to the Tribune, he says, Acts 21.39. I am a man which am a jew of Tarsus, a City of Cilicia, a Citizen of no mean City. As also for that famous Council which was held in it under the Emperor Valent▪ mentioned in Sozom. Hist. Ecclesiast. lib. 6. ch. 12. This City for its Antiquity was freed from the Roman yoke. Now concerning its Name, some think it was called Tarsus from the dryness of its Soil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying siccare; or because that those parts were first freed from the Waters after Noah's Flood. Besides this Tarsus of Cilicia, there were many other Towns bore the same Name; whereof one was situated in Spain, near the River Betis, and two miles distant from Corduba, being built by the Phaenicians, who Traded into those parts; Strabo lib. 3. & Polybius lib. 3. it was to this City many think that Solomon sent his Vessels, with those of Hyram, as it is written 2 Chron. 9.21. For the King's ships went to Tarshish, with the servants of Huram; once every three years came the ships of Tarshish, bringing Gold and Silver, Ivory and Apes, and Peacocks. Hesychius will have Tarsus to be a City of Syria; Ptolemy, that there is one of that name in Hungary; and Strabo, that there is a River so called in Tr●as: Also Arrianus, that there is a Promontory named Tharsus in Persia.  
[2] Cydnus a River in Cilicia, (now called Carasu) which issuing out of the Mountain Taurus, runneth through the City Tarsus. Quintus Curtius, lib. 3. speaking of this River Cydnus, saith, That it is most famous, not so much for its greatness, as for the clearness of its Water; which from its original Fountain runneth clearly thorough all the Country, without any other River mixing with it, to disturb the pureness of the Stream; for which cause it remaineth always clear and cold, by reason of the Woods that do shadow all the Banks. This River, as Vitruvius writes, is famous for curing the Gout; Cydnum podagrae mederi docet, cruribus eo mersis, Vitruu. 8.3. however Alexander the Great had like to have received his death from it; who (as both Curtius and justin write) when he arrived at Tarsus, being much delighted with the pleasantness of the River Cydnus, having unbuckled his Armour, and being covered with sweat and dust, he cast himself into the River, which was extremely cold: whereupon immediately so great a numbness and chillness invaded every Joint, that being speechless, his danger boded nothing less than present death: However by the assistance of one of his Physicians, whose name was Philip, Alexander was recovered to his health again. Iust. lib. 11. Curt. lib. 3. Solinus writeth, that this River took its name from its whiteness and clearness; Quicquid candidum est (inquit) Cydnum gentili linguâ Syri dicunt. Dionys. vers. 868.  Tibul. lib. 1. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

At te Cydne canam, tacitis qui leniter undis  
Caeruleus placidis per vada serpis aquis.   Ovid. 3. de Arte Am. 

Vel prope te nato, lucide Cydne, croco:   
[3] Aesculapius is most commonly said to be the Son of Apollo, and the Nymph Coronis; he lived about the year of the World 2710. a little before the Trojan War. He was so famous for his skill in Physic, that he was worshipped for a God, especially among the Epidauris; from whence he was called Epidaurius. Pausanias' in his Corinthiac. tells us, that Phlegya the Father of Coronis, not knowing that his Daughter Coronis had conceived by Apollo, carried her along with him to Peloponesus; and that she being brought to bed of a Boy in the Confines of Epidaurus, exposed the young Child in a Mountain, which from that accident was afterwards called Titthias: however others report this happened in the Fields of Telphusium; in which place the Infant being suckled by a Goat, was discovered by a Dog that had wandered from the Flock which he was keeping; whereupon the Master of the Flock returning, and finding many of his Herd missing, searched all up and down the Pastures, till at length he found both the Child, the Goat, and his Dog. And that observing flashes of Fire to evaporate out of the head of the Infant, he supposed it to be of a Divine extraction, and soon spread the fame thereof all over those parts. Some there be who report, that when Coronis was with Child, she lay with Ischyis the Son of Ela●us; which Diana resenting, as an high affront done to her Brother Apollo, she put her to death for the same: And that after she was dead, either Mercury or Phoebus took Aesculapius out of his Mother's belly; as the Poet mentions: 
Non tulit in cineres labi sua Phoebus eosdem  
Semina: sed natum flammis, uteroque parentis  
Eripuit, geminique tulit Chironi● in antrum.  Ovid. Met. lib. 2. Lactantius reports, that he was born of unknown Parents; and then being exposed, was found by some Huntsmen, and committed to Chiron's care, who instructed him in Physic; and that by Birth he was a Messenian, but dwelled at Epidaurus. From whence, as St. Augustine writes, he came to Rome; that so expert a Physician might practise with the greater credit in so famous a City. He was numbered amongst the Gods, (saith Celsus) for adding such excellency and lustre to that Art, which before was but rude and undigested. The Epidaurians therefore consecrated a Temple unto him without the Walls of their City, where he had his Statue in the form of a Physician, holding his long Beard in one hand, and a Staff involved with a Serpent in the other. For the Serpent was sacred unto him, not only (as Macrobius says) for the quickness of his sight, but because he is so restorative and sovereign in Physic: Serpens Epidaurius: Horat. So the brazen Serpent, the Type of our eternal Health, erected by Moses, cured those who beheld it. And here Aesculapius is said to have converted himself into that form, because by health men seem to renew their youth, like a Snake that hath cast her Hackle. In this shape, saith Lactantius, he sailed to Rome, and is said by Pherecides to have Serpentine feet. He chose his Seat in the Isle of Tiber, and then vanished out of sight; where his Temple was built, and his Festivals kept in the Calends of january. And now in the Hortyards of St. Bartholomeus at Rome, there is a Ship of Marble to be seen, with a Serpent on the Hatches, in memorial of his Transmigration. Epidaurus, a City in Peleponnesus, was famous for the Shrine of Aesculapius, to which all sick persons that did resort, were (as both Strabo and jamblicus write) informed in their sleep what Medicine would cure their Distemper. When the Romans were afflicted with the Pestilence, they sending Ogolenus to consult Apollo's Oracle at Delphos, he directed them to his Son Aesculapius at Epidaurus, with Orders to carry him to Rome; but the Epidaures were unwilling to part with their God, (or rather his Image) yet notwithstanding Aesculapius in the form of a Serpent went aboard one of the Roman Ships, and so along with them to Rome. Orpheus writes, that jupiter struck Aesculapius with his Thunderbolts, because he had restored to life Hippolytus, who had been torn in pieces by his own Chariot-Horses, when he fled from the fury of his Father, as we may see in the Story of Theseus. And that Apollo being much afflicted at the death of Aesculapius, but not being able to revenge himself upon jupiter, he killed the Cyclops, that had made the Thunderbolts wherewith his Son had been slain. Orph. de Aesculapio in Hymn. Heraclit. de Incred. The Moral of this is, that Aesculapius was said to be begot by Apollo, in that the Sun is the Author of Health.  
[4] Heraclea Ponti, the Metropolitan City of Bythinia, called at this day Penderachi; it lies at the mouth of the Euxine Sea, near the River Lycus: It took its ancient Name from Hercules, as Mela informs us. And our Author distinguishes it by the Name of Ponti, for that there are divers other Cities known by the same Name: As for instance, There is one in the Confines of Europe; another in Italy, between Siris and Aciris; another in Sicily, near Lilibaeum; another in Narbon, by the River Rhodanus; another in Caria, now by the Turks called Ergel; another in Crete; and another in Lydia, from whence the Touchstone takes its Name of Heracleus Lapis: All which several Towns were heretofore called Heraclea.  
[5] Pontus, a Kingdom of Asia the Less, so called from a King whose Name was Pontus. Strabo tells us that it is bounded, on the West with the River Haly, on the East with Colchos, on the South with the Lesser Armenia, and on the North with the Euxine Sea. But Ptolemy (lib. 5.) says it is limited on the West with the Thracian Bosphorus, on the South with Asia, and on the North with part of the Euxine Sea· Sit. zon. temp. Clim. This Country is famous for producing Poisons, which gave occasion to Medea in the Fable to bring all her Poisons from hence.  
Has herbas, atque haec Ponto mihi lecta venena,  
Ipse dedit Maeris; nascuntur plurima Ponto.  Virg. Eccl. 8. 
[6] Philostratus tells us, that Euxenus knew no more of Pythagoras' Philosophy, than Birds do the sense of those words which they learn by rote: And this is the very case of vulgar people in Religious matters, who hold the Articles of their Faith like their temporal Estate from their Predecessors, having a title of Tradition for the one, and of Inheritance or Fee-simple for the other. Most Men (like Carrier's Horses) follow one another in a Track, where if the fore-Horse goes wrong, all the rest succeed him in his error; not considering that he who comes behind, may take an advantage to avoid that pit, which those that went before are fallen into. If the primitive Christians had been so little curious or inquisitive, how could Christianity ever have been received in the World? when they should have persisted in the blind Heathenish Idolatry of their Forefathers, esteeming Christ rather as an Upstart and Innovator, than what he really was, the only legitimate Son of God. The generality of men are but like so many Religious Parrots, who are taught to say they believe the Scriptures, but why or wherefore they know not, only that Mr. A. the Minister of their Parish bids them. For my part, neither Socrates, Plato, or Aristotle, shall persuade me, if my Judgement be not convinced by Reason of what they say; Reason is the only Mistress I court, and to her alone will I pay my Devotion. Those Arguments which will deceive in a false Religion, cannot instruct in a true one; but the beginning at Faith, and ending at Reason, would deceive in a false Religion; therefore it cannot instruct in a true. What proceeds from common Reason we know to be true, but what proceeds from Faith we only believe it; and there is a vast difference between knowing and believing. I will never embrace an Opinion, only because a great many hold it; because than I must turn Turk, that Religion being the most universal of any we know. Neither will I build my Religion upon that weak Basis of Antiquity, lest some jew or Pagan come and supplant me. Nor upon Martyrs, lest the Indians of Bengala (who crush themselves to pieces under the wheels of their Idol) compare with me, or lest the Heretics we ourselves have put to death, put in their claim to a share in the Crown of Martyrdom. Nor will I altogether depend upon Miracles, lest Simon Magus, Pharoah's Magicians, Apollonius, and others, pretend to be my Rivals. Nor to those Rules of Self-denial, Mortification, and Patience, which our Doctrine teaches, since Monsieur Tavernier gives us an account of some Indians that may likewise exceed us in that way. No, I will rely wholly upon my Reason, and yet not obstruct my Christianity. Men do not any where more easily err than where they follow a guide, whom they think they may safely trust; and the greatest part of the World is led rather with the Names of their Masters, and with the reverend Respect they bear their Persons and Memories, than with the soundness and truth of the things they teach. For as Vadian saith in his Paradise, Magnos errores magnorum virorum autoritate persuasi transmittimus. Whilst we are young, our Judgement is raw and green; and when we are old, it is forestalled: so that Inter juvenile judicium, & Senile Praejudicium, veritas corrumpitur. I cannot but laugh at those Pedants, who have no stronger Argument for the truth of what they say, than to allege, 'tis a Maxim; as if their Maxims are more certain than their other Propositions. However, I'll believe them when they show me a Philosophy, whose Principles can neither be questioned nor doubted of, and wherein all the World agrees; otherwise 'tis ridiculous: for 'tis easy to prove any thing, when one adjusteth Principles to Opinions, and not Opinions to Principles. Again, one main Argument which I have often heard used, is that St. jerom or Thomas Aquinas says so: In the same manner one told Dr. Harvy, that Galen was of a contrary opinion to him; whereupon he wisely replied, I have read as much, and lived longer in the World than ever Galen did, therefore he is no Authority to me. Moreover, how do we know but that those Ancients no more than we, have not always written what they believed? The Law and Religion of their Country, may have often obliged them to accommodate their Precepts to the Politics of their Government; for as Montaign well observes, The wisest man must write something contrary to his own Genius to get his Book Licenced. All men ought to reverence Antiquity, but not conclude it infallible: yet (says Mr. Osborn) I should take her word sooner in Divinity, than any other Learning, because that is clearest at the beginning; whereas all other Studies more muddy, receive clarification from experience. However, we may likewise in these matters, for fear of running upon infidelity, split upon credulity: Therefore let us remember, that when Livy says, the Gods made an Ox speak; in not believing the miracle, 'tis not the Gods, but Livy we disgrace. For although God can do every thing, yet I am not bound to believe he does all things that men report; Enim à posse ad esse non valet consequentia.  
[7] Every man in his humour, makes all things easy and pleasant, as well in Conversation as Religion; for it is neither Policy, Reason, nor Religion, to persecute men for conscience sake, so long as they disturb not the public Peace. First, That it is not Policy, appears, for that the greatest people of the World in their most flourishing condition, have always permitted it. As for instance, The Romans that had conquered the greatest part of the then known World, made no scruple of tolerating any Religion whatsoever in the City of Rome itself, unless it had something in it that could not consist with their Civil Government: nor do we read that any Religion was there prohibited, save only the jews; who (thinking themselves the peculiar people of God) held it unlawful to acknowledge subjection to any mortal King or State whatsoever. The Inquisition-Principles of Persecution lost Holland from the Spaniard, notwithstanding all the Power of Spain, and Treasure of the Indies. All wise Princes, till they were overborn with Faction, or solicited by peevish persons, gave toleration to differing Sects, whose Opinions did not disturb the public Interest. And the experience which Christendom hath had in this last Age is Argument enough, That toleration of differing Opinions is so far from disturbing the public Peace, or destroying the Interest of Princes and Commonwealths, that it advantages the public, and secures peace; because there is not so much as the pretence of Religion left to such persons to contend for it, being already indulged to them. When France fought against the Hugonots, the spilling of her own blood was Argument enough of the imprudence of that way of promoting Religion, together with the prosperity she hath enjoyed, ever since she gave permission to them. The Affability and Clemency of Margaret of Parma had almost extinguished that flame, which afterwards the Duke of Alva made greater than ever, when by managing the matter of Religion with Fire and Sword, his Religion and his Prince too had almost both been turned quite out of the Country: for the being restrained and made miserable, mutually endears the discontented persons, creating more hearty and dangerous Confederations. In England, although the Pope had as great power here as any where, yet there were no Executions for matter of Religion known till the time of Henry the Fourth, who (because he usurped the Crown) was willing by all means possible to endear the Clergy to his purpose, by destroying their enemies. Secondly, Persecuters, like men always in a passion, have seldom Reason on their side; for the great God and giver of Reason, is not to be found either in the Whirlwind of Passion, or i● the Earthquake of Persecution, but in the still voice of Love and mutual forbearance. Grotius (in his Book de jure Belli & Pacis) saith, It is unreasonable to punish any man for not assenting to the things of the Gospel, since they cannot possibly be discovered by the light of Nature, but must be made known by Revelation. As for us, the very Revelation, whereby we have a knowledge of them, is not so clear, as that a man should incur civil punishment for doubting of it: since this Revelation, though at first confirmed by Miracles, and so infallible to them that saw those Miracles; yet is it not so to us, for that both the Miracles and Doctrine come down to us only by Tradition. And Christ says, Had I not done these things among ye, (observe those words, among ye) your want of faith had not been imputed to you for sin. To the same purpose speaks Salvianus, Bishop of Marcelles, who (concerning the punishment of the Arrians for denying the Divinity of Christ) saith, They are Heretics, but against their knowledge; they are so in our opinion, but not in their own; for they think themselves so far Catholic, that they defame us with the title of Heretics; therefore what they are in our opinion, we are in theirs: We say they do wrong to the divine Generation, in saying the Son is less than the Father, and they believe we do wrong unto God the Father, in saying the Son is equal unto him: We say the Truth is with us, but they say the Truth is with them: The Honour of God is with us, but they think they honour the Godhead more: They are impious, but they think it true Piety: They err, but they err with a good mind, not out of hatred, but out of affection to God, believing that by this they honour and love the Lord: Though they have not the right faith, yet they think theirs the perfect love of God; and how they are to be punished at the day of Judgement for this error of a false Opinion, none knows but the Judge himself: In the mean time, as God lends them his patience, so may we lend them ours. Tertullian tells us, that nothing has more advantaged Christianity than Persecution; for, says he, the Romans by every cruel act did but tempt others to come over to their Party; the oftener they were mowed down, the faster they sprang up again; the blood of Christians making the Church's soil more fat and fertile. Tertul. Apol. Nor is Persecution less powerful to advance a false Religion than a true. There is no Religion, saith Lactantius, so erroneous, which hath not somewhat of wisdom in it, whereby they may obtain pardon, having kept the chiefest duty of man, if not in deed, yet in intention. Thirdly, It does no ways advantage Religion; for the Apostles themselves, although they were infallibly assured of their Doctrine, and could also make their Hearers assured of it by Miracles, yet never desired that the Refractory should be compelled to embrace it. Therefore I could wish, that men would use one another so charitably and so gently, that no error or violence tempt men to hypocrisy, rendering sincerity both troublesome and unsafe. For credulity breeds hatred and malice against unbelievers, whereas incredulity does only pity believers; so that by how much malice is worse than pity, by so much is credulity worse than incredulity. How vain a thing is it for men to pretend every Opinion necessary in so high a degree, that if all said true, or indeed any two of them in 500 Sects, (and for aught I know there may be 5000) it is 500 to one but that every man is damned; for every Sect damns all but itself, and that is damned of 499. and it is excellent fortune then if that escape. For 'tis natural to all Zealots to call their own enemy God Almighty's enemy, and we may as well hang all men that are not like us in feature, as in opinion.    

CHAP. VI Of Apollonius' Garment, and of the wonderful Concourse of men that followed him, after he had been commended by Esculapius: Also of an Assyrian Youth whom Apollonius cured of a Dropsy.  
AFter such a retrenchment of his [1] Diet, he also regulates his [2] Habit, so as to go barefooted, and to wear linen Clothing, refusing all such as came of living Creatures; he likewise suffered his [3] Hair to grow long, spending most part of his time in the Temple, where all the Officers and Priests admired him; also Aesculapius himself rejoiced to have Apollonius a [4] witness of his Cures. There resorted to Aegas the Cilicians, and all such as dwelled round about those parts, to see Apollonius: in so much that it became a common Proverb amongst them, Whither go you so fast? to see the young man. Here I conceive it will not be improper to relate what then happened in the Temple; for that I have undertaken to give you a Narrative, containing the Deeds of such a man as was in esteem with the very Gods themselves. An Assyrian Youth that came to Aesculapius, was riotous even whilst he was sick, and lived (or rather died) in Drunkenness. He was taken with a Dropsy, but pleasing himself with his Drinking, he took no care of curing his Drought. Whereupon the God neglected him, and would not so much as appear to him in a [5] Dream; and when he complained of this hard usage, Aesculapius appearing to him, said, If thou wilt consult Apollonius, thou shalt have ease. Accordingly the young man going to Apollonius, demanded of him what benefit he might receive from his wisdom, for (saith he) Aesculapius commanded me to come unto thee. To whom Apollonius answered, That he knew something would be much worth to him in that condition: for that (as he thought) 'twas only Health which he wanted. Whereupon the man replied, That (indeed) was the thing which Aesculapius did promise, but not perform. Be favourable in your words, I pray, (said Apollonius) for he always bestows Health upon such as are willing to have it; but thou dost those things which are contrary to thy Disease: for addicting thyself to Debauchery, thou satiatest thy moist and almost rotten Entrails with delicious Food, thereby adding Mud to the pre-existent Water. And herein he delivered his mind plainer than the Wisdom of [6] Heraclitus, who told one that came to him for the same Distemper, That he must turn wet Wether into dry: which words were obscure and difficult to be understood. Whereas Apollonius did more easily explain his wise Advice, and recovered again the young man to his health.  

Illustrations on Chap. 6.  
[1] CErtainly there is nothing doth more conduce to the Study of Philosophy than a thin spare Diet, which gave the old rhyming Monks occasion for that jingling saying, Impletus venter non vult studere libenter; A full belly makes a dull understanding: And in all our Courts of Judicature, as well at our Assizes as Sessions, I have ever observed the great dispatch of Business to be in the Morning, and little or nothing considerable done in the Afternoon. How many men of all Professions are there daily undone by that unhappy custom of a Morning's Draught? Therefore St. Paul tells us, They that are drunk, are drunk in the night: And we see how the Dutch grow rich and prosper in following this Rule: for notwithstanding they are so much given to that Vice, yet they ●ver do their Business first and drink afterwards. The drinking a little Wine for the Stomaches sake, hath made as many good Fellows, as the Thief upon the Cross, Highwaymen. Nor is over-eating one's self any other than a dry Drunkenness; which equally stupifies the understanding: and was more used by the Ancients than the other; although both were sufficiently practised by them. However at present I shall speak only of their Diet. To understand good Eating was then as commendable as now; for which quality Apicius was very remarkable, who, laying up ninety millions of 
* A Sesterce the 4th. part of a Roman Denarius.  Sesterces for his Kitchen, and fearing that would not suffice, poisoned himself for fear of starving: which Martial very wittily scoffs at in this Epigram: 
Deder as Apici, ter trecenties ventri,  
Sed adhuc supererat centies tibi Laxum,  
Hoc tu gravatus, ne fam●m & sitim ferres;  
Summa venenam potione duxisti,  
Nil est Apici tibi gulosius factum.  Mart. l. 3. ep. 22. 'Twas an usual thing to devour a whole Patrimony at one sitting, as the Poet tells us: 
— una comedunt patrimonia mensa.  Juven. Sat. 1. What can be more lewd (saith Seneca) than a sumptuous Supper, wasting a Knight's Revenues? frequently standing (those that are most frugal) in 300000 Sesterces. Sen. Ep. 96. Suetonius reports of Tiberius, that he spent a whole night and two days in nothing but eating and drinking, Noctem continuumque biduum epulando, potandoque consumpsit: And of Nero, Epulas è media die ad mediam noctem protrahebat, He held out his Feast from noonday till midnight. Also of Vitellius, That he feasted usually three or four times a day, every sitting being valued at 400000 Sesterces, being able to go through them all by constant vomiting: Vomunt ut edant, edunt ut vomant; epulas, quas toto orbe conquirunt, nec concoquere dignantur: saith Seneca de consol. ad Albinam, ch. 9 the number of their Courses at a sitting were usually seven▪ and that sometimes when they eat privately: 
— Quis sercula septem  
Secreto caenavit avus?—  Juven Sat. 1. But that Monster Heliogabalus had served in at one Feast two and twenty several Courses: Lampridius. And Suetonius tells us, That Vitellius had a Supper made him by his Brother, In qua duo millia lectissimorum piscium, septem avium apposita traduntur. And Macrobius speaking of Anthony, saith, He devoured with his Chaps and Teeth, whatsoever the Sea, Earth, or Air brought forth, as if all had been born only to satisfy his Luxury. Saturn. 3. and 17. The furniture of two Dishes was very famous among the Ancients; whereof, one was Vitellius', filled with the Brains of Pheasants and Peacocks, the Tongues of Phaenicopters, and the Melts of Lampreys, brought from the Spanish and Carpathian Seas: The other Aesop's, the Tragedian, which he furnished out with the rarest singing Birds, or such as best imitated man's Voice, which cost him 6000 Sesterces a piece, and the whole Platter, 600000. Val. l. 9 ch. 1. Sen. ep. 96. The Example of these kinds of Luxury, together with the ill consequences thereof, may have been a great Motive to induce the wisest of the Philosophers to such a kind of Abstinency. As for Fasting or Feasting, I am extremely well pleased with the order and discipline of our Church, which prescribes both; since as the one advances Health, so doth the other Religion, many of the Common people holding their Christianity by no stronger Tenure, than that of Mine'd-pyes and Plum-pottage. Asclepiades rejecting the use of Medicaments, reduced all Cure to the order of Diet, observing the quantity, quality, and seasoning of Meats. Gellius, citing out of Varro the most delicate Meats used by the Ancients, presents us with this Bill of Fare; the Samian Peacock, the Phrygian Turkey, the Ambracian Kids, the Tartesian Mullet, Cranes from Melos, Trout from Pessinuntium, Tarentine Oysters, Crabs from Chios, Tatian Nuts, Egyptian Dates, and Iberian Chestnuts. For my own part, I ever eat rather out of necessity, than pleasure; and as Montaign says, hate a multitude of Dishes, as much as any other throng, being no Friend either to delicacy or variety; and am naturally apt to give God thanks as well when I empty myself, as at my Meals; since a man may as well live without eating, as without evacuating. Nor do I ever receive a bag of Money without as solemn a Thanksgiving, as over a dish of Meat, since without the one, I could not enjoy the other. As for the times of Eating, let them that can do it, comply with the custom of their Country; but for myself, neither in this nor any other thing will I ever be a slave to Precedents, but by eating when I am an hungry, and drinking when I am a dry, enjoy more satisfaction in one Meal, than in ten eaten without an Appetite. However, were I to choose any one time for my chief Meal, it should be at six in the Evening, like the ancient Romans, since I can by no means approve of that great interruption of Business occasioned by our Dinners; when we break off at Midday, and most commonly render ourselves unapt for action all the day after.  
[2] The mighty influence which Custom hath over mankind, appears in nothing more than in the several Fashions of men's Apparel, which becomes agreeable or unpleasant to behold, according to the usage of the Country. As for fine clothes, were all men wise, nothing would appear more ridiculous, but the folly of the Vulgar renders them in some measure necessary; for they, being only able to judge of the outside, set an estimate upon the man, according to the number of his Tags, Laces and Ribbons. I never see any persons wear clothes above their quality, but I fear they come dishonestly by them, and either received them from a Gallant, or run on the score for them: And whether they paid for them or no, yet they are little to be trusted; since he that lives above his Fortune, is generally tempted to feed his own extravagancy with dishonest and indirect dealing. The Ancients were much addicted to this Vice; Pliny (lib. 9 ch. 35.) speaks of the great abundance of Pearl and Purple that was worn as well by men as women: First, as for the men; we read that when a Praetor (being to set forth a magnificent Show) came to Lucullus to borrow of him some short Cloaks, he lent him (as saith Plutarch in Lucullo) two hundred out of his own Wardrobe, ducentas accipere jussit: But Horace speaketh of a far greater number, no less than five thousand; 
— Chlamydes Lucullus ut aiunt  
Si posset centum scenae praebere, rogatus,  
Qui póssum tot: ait? tamen & quaeram, & quot habebo  
Mittam, post paulo scribit sibi millia quinque  
Esse domi chlamydum, partem vel tolleret omnes.  Hor. Ep. 6. Marcellinus (lib. 28.) says, that they had a rich loose upper Garment, of which when they went to the public Baths, they had so many brought after them as might well suffice a dozen men to carry. And at public Feasts they often changed them, only for ostentation to show their variety, at least so often as the several Courses were served in: 
Vndecies una surrexti Zoile coena,  
Et mutata tibi est Synthesis undecies.  Mart. lib. 5. Ep. 81. Neither was the price less considerable than the number; for ten thousand Sesterces were frequently given for a Cloak: 
— Millibus decem dixti  
Emptas lacernas munus esse Pompillae.  Mart. lib. 4. Ep. 61. And in another Epigram, 
Emit lacernas millibus decem Bassus▪  Mart. lib. 2. Ep. 10. Now that which raised them to such an immoderate price, was the rich die which they borrowed from Shellfish; Quibus eadem mater luxuria paria pene etiam margaritis pretia fecit, which our Luxury (saith Pliny, lib. 9 c. 35.) hath brought to prizes almost equal to those of Pearls. A pound of Violet Purple was sold for an hundred pence, in the time of Augustus; as witnesseth Cornelius Nepos, who lived and wrote during his Reign. Another extravagancy whereof they much boasted, was the wearing a multitude of Rings, in so much that we find both Pliny and Seneca thus complaining: We garnish our Fingers with Rings, and upon every Joint shines a precious Stone. Senec. Nat. Quaest lib. 7.31. 
Per cujus digitos currit levis annulus omnes.  Mart. 5.63. Again, 
Sardonychas, Smaragdos, Adamantas, jaspidas uno  
Versat in articulo Stella, Severe, meus.  Mart. 5.11. At the Battle of Cannae, the Carthaginians gathered from the Fingers of the slaughtered Romans who died in that Battle, three Modii; which by Hannibal were sent to Carthage, as a token of the greatness of his Victory. And Nonnius the Senator, being proscribed by Anthony, carried with him in his flight no other Goods but only one Ring, wherein was set an Opal, valued at twenty thousand Sesterces, Pliny lib. 37. ch. 6. Nay, they were so vain to have some Rings peculiar for the Summer, and others for the Winter▪ as Probus writes: Luxuria invenerat alios annulos aestivos, alios verò hiemals. To the same purpose writes juvenal, Sat. 1. 
— Cum verna Canopi  
Crispinus Tyrias humero revocante Lacernas,  
Ventilet aestivum digitis sudantibus aurum,  
Nec sufferre queat majoris pondera gemmae.  Nor were their women less extravagant in these matters▪ than their men; as you may see by this of the Poet: 
Matrona incidit census induta Nepotum.  Prep. lib. 3. Elog. 11. Again, 
Perque caput ducti lapides, per colla manusque,  
Et pedibus niveis fulserunt aurea vincla:  Manil. lib. 5. Suetonius (ch. 50.) tells us, that one Pearl which julius Caesar bought for Servilia the Mother of Brutus, cost him sixty hundred thousand Sesterces. Their Ropes of Pearl were so rich, that St. jerom tells us, uno filo villarum insunt pretia, upon one Rope hang the prices of divers Lordships: in vita Pauli Eremitae. But they exceeded most in Jewels they wore in their Ears; Quare uxor tua locupletis domus censum auribus gerit? saith Seneca; Why doth thy Wife wear in her Ears the Revenues of a rich Family? Seneca likewise telleth us, (the Benef. 7.9.) that the women wore Silken clothes, if they may be called clothes, wherewith neither their Bodies nor Shame are covered; which a woman wearing, cannot safely swear that she is not naked: exposing no less to the public view abroad, than they do to their Lovers in bed. Which immodesty is thus taxed by Horace: 
Cois tibi pene videre est  
Vt nudam.—  They painted not only their Faces, but their very Eyebrows: 
Scitis & inducta candorem quaerere cera,  
Sanguine quae vero no● rubet, arte rubet;  
Arte supercilii confinia nuda repletis,  
Parvaque sinceras velat aluta genas:  
Nec pudor est oculos tenui signare favilla,  
Vel prope te nato livide Cydne croco.  Ovid. de Rom. Amor. They likewise died their Hair: 
Foemina canitiem germanis inficit h●rbis,  
Et melior vero quaeritur arte colour.  Ibid. They also wore Hair which they bought of others, instead of their own: 
I●rat capillos esse quos unit suos  
Fabulla, nunquid illa Paule pejerat?  They used Artificial Teeth, in defect of Natural: 
Thais habet nigros, niveos Leucania dentes,  
Quae ratio est? emptos haec habet, illa suos.  Mart. lib. 5. Ep. 43. Lastly, they were furnished with Paint of divers colours, to conceal their deformities: 
Pyxidas invenies, & rerum mille colores,  
Non semel hinc stomacho nausea facta meo.  Ovid. de Medic. fac There is no modern Folly or Vice which was not paralleled by the Ancients; amongst whom this Luxury of wearing rich Apparel was much in use by all, excepting either those whose poverty denied them the opportunity, or those whose Philosophical wisdom showed them the vanity of it: as we see Apollonius' did. Diodorus writeth, that Pallas first taught the use of Clothing and Apparel. Eusebius saith, that one Vso, a Sicilian born, was the first that made Clothing for men of Beasts Skins. However the History of Faith deduces clothes from Adam's green Breeches. Boethoius invented the Shoemakers Art. Attalus first taught men to wove Gold in clothes. And the Phrygians invented Imbroydering. The Greeks devised the Mantle. And the Etrurians, Robes of State. There is no time in my opinion so ill spent as that of Dressing and Undressing, which like Penelope's Web is nothing but doing and undoing, with a Parenthesis of ten hours betwixt the one and the other. Nor are other Creatures to be a little envied in this respect, whom Nature hath exempted from this trouble. Montaign is of opinion, that our Skin may as well bear nakedness as theirs: witness divers Nations, which yet never knew the use of clothes. The ancient Gauls were but slightly apparelled. No more were the wild Irish, in so cold a Climate. Nor do I believe the ancient Britain's received any great warmth from their Woad, the only guard they had from the cold. If there be any weak part in us, which in likelihood should seem to fear cold, it ought to be the Stomach, where digestion is made: and yet our Forefathers used to have them bare, and our Ladies are many times seen to go open-breasted. Z●leucus endeavouring to correct the excessive prodigality and finery of the Locrines, took a very ingenious course, worthy all Prince's imitation; for he enacted a Law, that no Woman of free condition, should have any more than on● Maidservant to follow her when she goeth abroad, unless when she be drunk; and that she might not go out of the City by night, nor wear any Jewels of Gold or precious Stones, or Goldsmith's Work, or Embroidery about her, except she be a professed Whore: Also that it should be lawful for none but Pimps and Panders to wear any gold Rings, or rich Garments, etc. Now by this means he reformed their Manners, without any Tyranny or Cruelty. In fine, The be●● method is for all men to go dressed according to their Quality and Estate; but for myself, I desire never to be remarkable either for the fineness or meanness of my Garments.  
[3] The Hair of a Man (though no other than an Excrement) hath been more taken notice of, than any part of the Body, in so much that several Laws have been produced about it. Heretofore in Greece, as also in most of the Eastern Countries, it was esteemed for a great punishment to have the Head or the Beard shaved. In many places the punishment of Fornication was to have the Beard cut off, as a mark of the highest Infamy. N. Boyer saith, that it was the custom in France, (also Ta●itus writeth the same of the Germans) that the Wife being convicted of Adultery, should be shaved, and her clothes cut off round about her to the middle of her Waste, in which posture she should be carried through the Towns and Villages to be seen of all people. Also Gandinus (de malefic. in tract. poen. nu. 56.) reports, that in Lombardy the Thiefs and Firers of Forests, were for the first offence polled on the top of their Heads; but for the second, had all their Hair cut off. Thevet (in his Cosmography) tells us, that 'tis at this day a punishment in the Isle of Candy to cut off any man's Beard. The Salic Law (saith Camerarius) setteth a Fine upon them that shall shave young Boys or Girls. We read also among the ancient Laws of the Germans, made in the time of Clotarius, this Edict: That if any one cuts off the Hairs of a Freeman against his will, let him pay him twelve shillings to make him amends; and six shillings if he makes his Beard be shaved. Again, By an Ordinance of the Emperor Frederick it was enacted, That if any person shall pluck off the Hairs of another's Head or Beard, he shall forfeit ten pounds to the party offended, and twenty pounds more for the satisfaction of Justice. Plutarch speaking of the custom of the Sicilians, saith, That the Conquerors were mounted upon Horses crowned with Bays, and that the Prisoners being shaved, were led in triumph. Heretofore among the French, the Subjects were shaved in token of Vassalage, but the Princes wore long Hair as a mark of Ruling: And this appears by the Pictures of their Kings in the Churches of St. Denis, and St. german des prez.. In former times likewise, the Turks were used to let the Hair of their Heads and Beards grow to a very great length; for we read in their Histories published by Leonclavius, that to cut the Beard with Scissors was not a thing in use. The Counsellors and Bassas of the Sultan wore very long Beards; and if the Sultan were displeased with any one, he presently caused his Beard to be cut off for a shame and punishment: as Leonclavius reports the Sultan Emir Suleyman did by Chassan, a Captain of the janissaries; Anno Dom. 1512. This custom of wearing Beards or Whiskers may be more necessary in those Parts, than in our more cold and Northern Climates, where that brutish Vice of carnal Copulation with our own Sex is not so usual, nor by consequence a smooth Chin in so much danger. Moreover there have been others who were enemies to long Hair: As we see Alexander the Great, when ready to join Battle, expressly commanded his Macedonians to shave their Beards, that so their Enemies might want that hold, when they grappled with one another. Alexander of Alexandria writeth, that the Abantes and the Mysians, a People of Arabia, did the same thing in time of War, and for the same reason. The like also do the Americans, and other West-Indians at this day. St. Paul followed this Rule, as most conformable to wisdom and reason, when he saith, (1 Cor. 11.14.) that it is a dishonour to the man to wear long Hair. Plutarch telleth us, (Vita Thesei) that the custom of the young men was, when they came to full age, they went and shaved their Hair in the Temple of Delphos. And that for a man to swear by his Beard, was esteemed a most holy and Religious Oath. Now whether our Philosopher Apollonius neglected his Hair, and let it grow, out of superstition, affectation, or laziness, is uncertain; but if I might judge by myself, I should guests the latter. Wherefore the invention of Periwigs is of so great use, and saves men so much trouble, that it can never be laid aside: It helps to disguise the Thief; to make an ill Face, tolerable; the tolerable, handsome; to ease the lazy of trouble; and to make men their Vassals, if women would but wear them.  
[4] Aesculapius' himself rejoiced to have Apollonius a witness of his Cures; that is, the Priests of the Temple were exceeding glad to have so crafty a man as Apollonius was, confederate with them in their Cheat: he being of no less service to them, than Sergius the Monk was to Mahomet. Apollonius did as it were bind himself Apprentice to the Miracle-Trade, when being one of the Sacris Initiati, and so receiving his freedom from Aesculapius, he afterwards (as we see) set up for himself. If I bear record of myself, my record is vain, therefore in all such cases the testimony of others is requisite. For two conspiring, one to seem dead and buried in a hollow Vault, (which is easy to be done) and the other to raise him again, will deceive many; but many conspiring, one to be dead, the other to bring him to life, and all the rest to bear witness, will deceive more. So that the main stress of all these things relies upon the nature of the Evidence. And herein is to be examined the Interest and Credit of the Witnesses: First, For their Interest; some out of vainglory think to acquire to themselves no small reputation, by being recorded in Story for a Companion to a God, or any such divine Person: We see how fond half-witted men are of conversing with such as are eminent either for Wit, Quality, or Courage, boasting of the Honour they had in being acquainted with such a Poet, Author, Lord, or General. Again, Others affect to cause admiration by relating wonderful Stories; but in such a case, which is most rational to believe, either that an old Woman flew through the Air in a Sieve, or that he who related it, told you a Lye. Nay, 'tis possible for a man to tell that Tale which he made himself so often, till at last the Author of it really believes it true. Furthermore, Some have got vast Revenues by professing a Doctrine to be true: and like Knights of the Post make money of their Evidence: which Lie being at first planted out of policy, is afterwards believed out of folly, and believed even unto Martyrdom. Others have gone so far in their false Testimony, that they could not with Honour disengage themselves; and so before they were aware, have been drawn into a forfeiture of their own Lives, rather than recant. In the next place, Let us consider the Credit of the Witnesses, that they be neither Women, Children, or Fools, that is to say, rude, ignorant, common people, such as are susceptible of belief: who believe all things Miracles that are above their understanding, taking ingenious men for Conjurers, and think that God never shows his Power, but when he altars the course of Nature, building their Religion upon some monstrous Birth, or the like: Were those men to write the Life of Archimedes, they would have presented you with another Dr. Faustus. Should any man go to London-bridge with one of Sir Samuel Moreland's Trumpets, and from thence proclaim Destruction to the City, I question not but many silly Watermen and Fishermen would receive it as a Voice coming from God. Now the more easy they are to be imposed upon, the less credit ought their Testimony to have.  
[5] God appeared to him in a Dream; that is, he dreamed that God appeared to him: for so the Malmsbury Philosopher very ingeniously expounds it. Dreams (saith he) are the reverse of our waking Imaginations; beginning at one end when we are asleep, and at the other when we are awake: For instance, As Anger when we are awake, heateth such and such parts; so if when we are asleep we overheat the same parts, it produceth angry Dreams: Also as Fear when we are awake causeth a palpitation of the Heart; so if by lying on our left side, those humours which flow to the Heart causes the like palpitation, there likewise succeed frightful Dreams. The Ancients were very superstitious concerning Dreams, as we may see by the many remarkable Observations which were made of them: Herodotus tells us, that a Vision appeared two several times to Xerxes in his sleep, and by threats constrained him to make War upon the Grecians: whereof his Uncle Artabanus being informed, he making slight of it as a Dream, and persuading his Nephew to Peace, the same Vision came likewise to him, with a pair of burning Tongues in his hands, as if he would have put out his eyes, for opposing the Counsels of War. Herod. lib. 7. Xenophon writes, that one time as Cyrus lay asleep in his Palace, an Apparition came to him resembling an old man, with a venerable and divine Aspect, bidding him, Prepare thyself O Cyrus to go a Journey, for shortly thou must go to the Gods; which Dream awaking him, gave him warning of his death, which soon followed. Much such Stories as these, are those Dreams of Artorius, Physician to Augustus, of Calpurnia, Wife to julius Caesar, of the two Consuls, Decius Must, and Manlius Torquatus, of Titus Atinius, of Cicero, of C. Gracchus, of Aterius Rufus, of Annibal, of Alexander of Macedon, of the Poet Simonides, of Cassius Parmensis, of Croesus, of Astyages, Cyrus' Grandfather, of Himera, of Dionysius' Mother, of Amilcar, the Carthaginian General, of Alcibiades, and of the two Arcadian Friends, all mentioned in Valerius Maximus; lib. 1. ch. 7. Also the Dreams of Dio, the Syracusan, related by Plutarch in his Life. And of julian the Apostate, written in Ammianus Marcellinus, lib. 20. But that which is the most remarkable Story of all, is that of Marcus Brutus, related by Plutarch, and thus descanted on by Hobbs: We read (saith he) of Marcus Brutus, (one that had his Life given him by julius Caesar, was also his Favourite, and yet notwithstanding murder d him) how at Philippi, the night before he gave Battle to Augustus Caesar, he saw a fearful Apparition, which is commonly related by Historians as a Vision: but considering the Circumstances, one may easily judge to have been but a short Dream. For sitting in his Tent pensive and troubled with the horror of his rash Act, it was not hard for him, slumbering in the cold, to dream of that which most affrighted him; which Fear, as by degrees it made him wake; so also it must needs make the Apparition by degrees to vanish: and having no assurance that he slept, he could have no cause to think it a Dream, or any thing but a Vision. And this is no very rare Accident; for even they that be perfectly awake, if they be timorous and superstitious, possessed with fearful Tales, and alone in the dark, are subject to the like fancies; and believe they see Spirits and dead men's Ghosts walking in Churchyards; whereas it is either their fancy only, or else the knavery of such persons as make use of such superstitious fear, to pass disguised in the night, to places they would not be known to haunt. From which ignorance how to distinguish Dreams and other strong Fancies from Vision and Sense, did arise the greatest part of the Gentiles Religion in times past, that worshipped Satyrs, Fawns, Nymphs, etc. and now adays the opinion that rude people have of Fairies, Ghosts, Goblins, and Witches. Leviath. ch. 2. part 1. Sleep is a time wherein we are naturally apt to imagine those things which are not: however I must for my own part acknowledge, that the last Superstition from which I dis-engaged myself, was my resentment of Dreams; by reason of the many strange predictions that as well myself, as my acquaintance, have received from them: which however, I esteem accidental. The first expounding of Dreams, Pliny ascribeth to A●phiction, and Trogus to joseph the Son of jacob; but Clement saith, the Telmessians first invented it, Polyd. Virg. l. 1. ch. 19 But whosoever first invented it, yet the Priests alone made themselves the Interpreters of Dreams, in which Art none were thought more skilful than the Chaldeans. Plato saith, it is the Office of Wisdom to draw Divining Instructions from them, against future times; wherein I see nothing but the wonderful experience, that Socrates, Xenophon and Aristotle (men of unquestionable Authority) relate of them. This Art was heretofore called On●irocritica, whose Interpreters were properly called Conjecturers, according to that Verse in Euripides: 
He that conjectures lest amiss,  
Of all, the best of Prophets is.  Many great Philosophers have been given up to this delusion of Dreams, as Democritus, Aristotle, and his Follower Themistius, as also Synesius the Platonic, so far building upon examples of Dreams, which some accident hath made to be true, that from thence they endeavour to persuade men that all Dreams are real. Macrobius distinguishes Dreams into five several kinds: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay the distinction of Dreams was so accurate, that in the making of them Somnus was feigned to have no less than three Servants wait upon him: for if he would have a Dream that should concern Men, he made use of Morpheus; if Beasts, of Phobetor, (as men called him) or Icolos, (as called by the Gods;) if inanimate Creatures, of him whose name was Phantasos. As to the external or internal causes of Dreams, there are different opinions: For Aristotle refers the cause thereof to common sense, but placed in the fancy: the Platonics reckon them among the specific and concrete Notions of the Soul: Avicen makes the cause of Dreams to be, an ultimate intelligence moving the Moon in the middle of that light, with which the fancies of men are illuminated while they sleep. Averro places the cause in the imagination; Democritus ascribes it to little Images, or Representatives separated from the things themselves; but julius Caesar Vaninus, together with all Physicians, refer the variety of Dreams, to the variety of Meats we eat, imputing the cause thereof to the vapours and humours which ascend up to the Brain. Montaign saith, that Dreams are the true Interpreters of our Inclinations, proceeding from the cares and affections predominant in persons when they are awake; according to that of the Poet: 
Res quae invita usurpant homines, cogitant, curant, vident,  
Quaeque agunt vigilantes, agitantque ea sicut in somno accidunt  
Minus mirandum est.—  Historians say, that the Inhabitants of the Atlantic Isles never dream, who feed on nothing that hath been slain; which might perhaps be the reason. The Ancients had many Ceremonies relating to this exposition of Dreams, which are too tedious here to be inserted: Sometimes they would go and sleep in the Temple, with Laurel about their heads, and sacrifice to Brizo the Goddess of Dreamers. Also the Lacedæmonians kept men of purpose to sleep in the Temple of Pasithia, to watch for Dreams: as silly people use amongst us to go watch at the Church-door, and know who should die the next year: The like was done in Egypt, in the Temple of Serapis: Also Pluto in Aristophanes did the same. In fine, there were great advantages accrued both to the Priest and Civil Magistrate hereby; who were not only paid for their exposition, but also made such Interpretations as ever rendered them serviceable to the public. Many have written upon this subject of Dreams, whereof the most eminent are Artemidorus and Daldianus. Some Books of this subject go about under Abraham's Name, whom Philo in his Book of the Giants, asserts to have been the first practiser hereof: however, Pausanias' attributes it to Amphiaraus. Plutarch mentions other Books concerning this Art, which were found in Mithridates' Study. Artemon Milesius wrote two and twenty Books of it himself; and there is a Copy of about fourscore Senarii Verses in Greek, showing the signification of such or such a sight in a Dream. Other Treatises there are, falsifyed under the Names of David and Solomon, containing nothing but Dreams upon Dreams: however Marcus Cicero in his Book of Divination, hath given sufficient Reasons against the vanity and folly of those that give credit to Dreams.  
[6] Heraclitus was a Philosopher of Ephesus, surnamed by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obscurus, from his affecting dark sayings: he lived in the time of the last Darius, A. M. 3447: ant. Nat. Chr. 501. his affections were contrary to those of Democritus; for he always wept at the miseries of this World, whereas Democritus continually laughed at them. Some report, that he never had any Master to instruct him, but that he acquired all his knowledge by his own labour and industry. He held Fire to be the Principle of all things; that the World was full of Spirits and Daemons; that the Sun was a resplendent Flame, not being any bigger than it appeared to our eyes; that all things were governed by Destiny: besides many other strange opinions, concerning the production of Natural things, all mentioned in Diogenes Laertius, lib. 9 also in Cic. lib. 4 de Quaest Acad. In his old age he fell into a Dropsy, but would not use the help of Physicians: at last, having fallen into some dirt, and then lying in the Sun to dry himself, he fell asleep, and (as some report) was devoured by Dogs in his sleep. Suidas tells us, that he had for his Disciples Pythagoras, Hesiod, and Xenophon. Pliny says of him, that for his Rigour and inflexible roughness of Nature, he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man without passion. He was styled by Epicurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ape or Mimic; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mero-bibus. He used to say of himself, that when he was young he knew nothing, and when he was old he was ignorant of nothing. There were four others of this name, besides this Philosopher, viz. the first, a Lyric Poet; the second, of Halicarnassus, a man of great Eloquence; the third, a Lesbian, who wrote the Macedonian History; and the fourth, a person eminent for nothing but his Folly.    

CHAP. VII. Of a very rich Cilician, who sacrificing to Aesculapius for the Restauration of his lost Eye, and showing the occasion of his losing it, was thereupon, by the command of Aesculapius, excluded the Temple.  
APollonius on a certain time beholding much Blood sprinkled on the Altar, and Sacrifices laid thereon, together with Egyptian Oxen and Swine of a vast bigness lying slain, some flaying them, and others cutting them into pieces; also two Golden Bowls dedicated, wherein were placed most incomparable and precious Indian Stones, he went to the Priest and asked him what was the meaning of all this? saying, surely some magnificent person is liberal towards the God. To whom the Priest answered, But you would more wonder, if you consider, that this man hath yet made no Request, nor stayed the usual time, nor received health from the God, nor had that which he desires; for he came but yesterday, and yet sacrificeth so generously. Moreover, he promiseth to sacrifice and dedicate more largely, if the God will but grant him his request: for he is very rich, and possesseth more Wealth in Cilicia, than all the rest of the Cilicians put together. Now his Petition to the God is, to restore him his Eye that is lost. Apollonius (as his manner was, even in his old age) having fixed his eyes upon the ground, enquired what was the man's name? which being told him, he replied to the Priest, That it was unfitting such a Fellow should be admitted into the Temple, as being of a depraved Spirit, and one that had procured this blemish by no good: wherefore that he should be so prodigal in his Sacrifices, before he had obtained any thing at the hands of the God, argueth that he doth not so much Sacrifice, as expiate his own base and criminous actions: Thus far Apollonius. But Aesculapius appearing by night to the Priest, said unto him, Let this rich man be gone, having according to his deserts; for he deserves to lose his other Eye which remains. The Priest therefore having enquired of the man, found that this Cilician had a Wife which had a Daughter by a former Husband, with whom this Cilician being extremely enamoured, was accustomed to lie with her; so as it was no longer concealed, for the Mother coming suddenly to their Bed, with Needles pricked out both her Daughter's eyes, and one of her Husbands. Hereby he taught this piece of Philosophy, That it becometh not them who Sacrifice, or offer Gifts unto the Gods, to exceed a medium.  

Illustrations on Chap. 7.  
IN this whole Chapter we find but two things remarkable: the first, concerning the extravagancy of the Gentiles Sacrifices; the second, of their Gods appearing to them; both which were the main support of their Idolatry, and gives me a just occasion to inspect the same. Now the original of all the false Doctrine, Idolatry and Superstition among the Heathens, proceeded from these causes: First, Revelations from above, devised and forged by their Priests. Secondly, Oracles of the same stamp. Thirdly, ambiguous Prophecies, (such as those of the Sibyls) either applied to future events, or counterfeited after them; thereby to gain Authority for any thing they would have credited by the people. Fourthly, Interpretation of Dreams in what sense they pleased. Fifthly, doing things which seemed Miracles to the Vulgar, only by Natural means, or otherwise by the confederacy of Priests and Impostors amongst themselves. Sixthly, by intruding Traditions of great Persons or Actions in former times, without alleging any certainty of them. And lastly, by adventuring to tell more Fables and Lies, because the foolish could not, and the wise durst not contradict them. Out of all which they extracted and composed a Doctrine of Rites and Ceremonies, (such as Sacrifices, Oblations, and the like) according to their own fancy, and possessed the easy people therewith; who received them as coming from God himself. Nothing was more usual among the ancient Priests, than to affirm to the people, that while they watched in the Temple their several Gods revealed several things to them, (as we here see Aesculapius is reported to have done) which they were commanded to communicate to the people; while for the rest, the said Priests (being of great Authority and esteem as well with the Magistrates themselves, as with the Vulgar) did with much gravity (for it behoved them to keep their countenances) communicate to their Auditors the said supposed Revelations; adding, that it concerned both People and Magistrates to take notice of, and obey those counsels and precepts which they gave. In the mean while the Vulgar, not presuming so much as to question the least syllable of what was told them, neither heard with their own ears, nor saw with their own eyes; in so much awe did Religion hold them: For the Priests did interest themselves in almost all manner of public business, especially in the times of War, and public calamities, well knowing that all men are more Profane in prosperity, and more Superstitious in adversity, as being less apt to give thanks, than to ask pardon. Who but their Priests had (I do not say Wit to invent, but) Authority to introduce Novelties into Religion? Who (but those that got by it) would be so wicked to withdraw men from the practice of a Godly life, such as many of their Philosophers taught, to a barbarous and sottish form of Rites and Ceremonies, more becoming a Puppet-shew, than the Service of God? Again, could any else get thereby but the Priests, who profiting themselves more by men's ignorance, than knowledge, and by men's vices, than their virtues, cared not how often and how much they imposed and multiplied their Commandments; that so the Prevaricators might be more obnoxious to their censure and punishment. That which is of a Divine Nature, (like the Deity itself) admits of neither mixture nor pollution from any gross and Elementary substances; therefore it is not to be believed, that those necessary and Divine Truths which do really come from God, can be any more shaken in men's minds, or defiled by any Superstitions, than the Sunbeams could be defiled by shining on a Dunghill: the Heathen Religion was mixed, altered and corrupted; therefore did it not come from God, as a necessary and Divine Truth. Universality is esteemed a main Argument of a true Church; now the several Sects in any Religion, takes away this Universality. Another Argument that Priests make use of to prove a true Religion, is Antiquity: and here, that Priest who begins his Religion at a later time than the beginning of History, comes short of this mark of Antiquity, and casts a blemish on God's providence for the former times. Campanella in his Atheismus Triumphatus, reduces the wicked Objections of our modern Atheists against Christianity, into six principal Queries, whereof the first reflects upon the Antiquity of our Religion: however because they are short, and of no force, I will here venture to insert them, just as I find them in him. 1. Si Christus est Deus providus, cur prioribus non venit saeculis, ad salvandum homines? 2. Et cur nunc tam innumerae damnantur Gentes? Ergo vanus fuit adventus ejus; Et cur alias multas perire absque remedio permisit postmodum in altero Hemisp●aerio, quod vocant Novum orbem? 3. Et cur create Animas, quas praenovit esse damnandas, & plures salvandis? 4. Et cur unius pomi morsus tantum invexit malorum, ut totus exitio sic debeatur Mundus ex tam levi crimine, quod Deus necesse habeat incarnari, & redimere eum per gravius crimen, in sua morte ab homine commissum. 5. Si enim homo ob tantillum inobedientiae tanta passus est mala, nunc quia occidit Deum ipsum, quanto majora pati debet, nec salvari illius sanguine, sed irreparabilius damnari? 6. Et cur hodierno tempore Diabolus locupletior & potentior est quam Christus inter homines. But these Arguments are so weak and futilous, that they need no Answer, as appears by the very first: for all men that understand Christianity, know that we hold Christ to have been from all Eternity, and so he speaks of himself; before Abraham was, I am, john 8.58. But to proceed: The definition of Religion, according to St. Austin, is that which prescribeth the reverence and ceremony of some superior Nature, which they call Divine. Lactantius distinguisheth Superstitious persons, from those we call Religious, thus; the Superstitious are those who reverence the surviving memory of the Dead, or who out-living their Parents, adore their Images at home, as their Household Gods: which many of the Heathens did. Plutarch defines them to be such, who are by fear brought to believe Daemons or Gods. But Mr. Hobbs makes Religion to be Tales publicly allowed, and Superstition to be Tales that are not allowed of by public Authority. Now he that will examine all the Religions in the World, must in the first place cast off all menaces and threats; Secondly, he must comfort himself with the assurance that God is the communis Pater of all mankind; and Thirdly, he must learn how to distinguish the True, from the Likely, the Possible, and the False, in all Religions. First, there are holy precepts for a good Life, in honour of the Supreme God, contained in the Alcoran. Secondly, which cannot come but from one extraordinarily endued with God's holy Spirit. Thirdly, and were delivered to Mahomet by the conveyance of the Angel Gabriel. Fourthly, therefore constituted so perfect a Religion, that without it none can be saved. Here the first proposition is true. The second, almost, is but likely; for Mahomet might have many of his Doctrines to that purpose 〈◊〉 ancient Philosophers, and perhaps from Moses himself, by the help of Sergius the Monk, with whom it is said he advised. The third, is possible only; since though God might (if he so pleased) by the ministry of the Angel Gabriel, inform Mahomet of the Doctrines he taught; yet this is not likely, since there is no Testimony for it, but Mahomet's single word, who was no other than an Impostor, as appears by his addition of divers points of his own invention; and that therefore this Article is more remote than the former. As for the fourth proposition, it is absolutely false; there being a more perfect Religion than Mahomet's, (since it contains many absurdities) and therefore not such as in it men can only be saved. Mr. Hobbs tells us, that in these four things, opinion of Ghosts, ignorance of second causes, Devotion towards what men fear, and taking of things casual for Prognostics, consisteth the natural Seed of Religion; which by reason of the different Fancies, Judgements, and Passions of several men, hath grown up into Ceremonies so different, that those which are used by one man, seem ridiculous to another. Now the first founders of Religion amongst the Gentiles, whose ends were only to keep the people in peace and obedience, have in all places taken care; First, To imprint in their minds a belief, that those precepts which they delivered, might not be thought to proceed from their own device, but from the dictates of some God, or else that they themselves were of a higher nature than mere mortals, thereby to have their Laws more easily received: like the first King of Peru, who pretended himself and his Wife to be the Children of the Sun. Secondly, They have had a care to make it be believed, that the same things were displeasing to the Gods, which were forbidden by the Laws. Thirdly, To prescribe Ceremonies, Supplications, Sacrifices, and Festivals, by which they were to believe the anger of the Gods might be appeased; and that ill success in War, great contagions of Sickness, Earthquakes, and each man's private misery, came from the anger of the Gods; and their anger from the neglect of their Worship, or the forgetting or mistaking some point of the Ceremonies required. And though among the ancient Romans men were not forbidden to deny, that which in the Poets is written of the pains and pleasures after this Life; which divers of great Authority and Gravity in that State have in their Harangues openly derided; yet that belief was always more cherished than the contrary. By these and such other Institutions, they obtained in order to their end, (which was the peace of the Commonwealth) that the common people in their misfortunes, laying the fault on neglect or error in their Ceremonies, or on their own disobedience to the Laws, were less apt to mutiny against their Governors. Also being entertained with the pomp and pastime of Festivals, made in honour of their Gods, they not only imbibed their Religion, (by drinking the Founder's Health, as is usual at such times) but likewise needed only Bread, to keep them from discontent, and murmuring against the State. And thus you see how the Religion of the Gentiles was a part of their Policy. Leviath. ch. 12. part 1.    

CHAP. VIII. Whether or no the Gods know all things? And how we are to pray? Also what things are due to men from the Gods? And last of all, the words of Apollonius to Aesculapius.  
WHen upon the repulse given to the Cilician, many flocked to the Temple, Apollonius demanded of the Priest, whether the Gods were just? The Priest answering they were most just, Apollonius further asked him, whether they were wise? What (said the Priest) is wiser than God? Then he again asked him whether they were acquainted with humane Affairs, or whether▪ they were ignorant of them? To which the Priest replied, that therein the Gods seemed most of all to excel men; for that they through the weakness of their Understandings do not sufficiently know their own Affairs, whereas the Gods know not only their own, but also the Affairs of men. You have answered very well and truly, said Apollonius to the Priest; wherefore seeing the Gods know all things, it seems very reasonable that he who cometh to the Temple of God, should [1] pray after this manner: O ye Gods, give me that which I ought to have! Now to good and holy men, good things are due, but to wicked, the contrary. Accordingly the Gods, when they find a man to be sound and untainted with sin, send him away crowned, not with a golden Crown, but with all manner of good things; whereas if a man be polluted, stained or corrupt, they give him over to punishment: being the more offended at him, for daring to approach their Temples in his impurity. Apollonius having spoken this, and looking back upon Aesculapius, he said, Thou, O Aesculapius, dost practise such a kind of Philosophy as is abstruse and agreeable to thyself, not permitting the wicked to have access here, no, not though they should present thee with all the wealth of the Indians and Sardians; for they do not sacrifice or offer up these things because they honour the Deity, but for that they would buy off that vengeance, which because you are most just, you will never yield unto them. Many such pieces of Philosophy did Apollonius utter, whilst he was but a Youth, and lived at Aegas.  

Illustrations on Chap. 8.  
[1] WE find in the holy Scriptures that Prayer was from the beginning; for Abel prayed, and so did Noah, Abraham, Isaac, jacob, with the other Patriarches, pray unto God in all their doubtful Affairs, and returned thanks for their good success. Also Moses and Aaron, with others, as Hannah the Wife of Elcanah, showed us an example of Prayer. But Christ was the first that ever instructed us in any set form of Prayer, as appears by St. Matthew's Gospel. Afterwards, when men began to count their Prayers, as though God were indebted to them for begging of him, there were devised, by one Petrus Heremita, a Frenchman of the City of Amiens, Beads, whereby to number them: Anno Domini, 1090. Now for the custom of turning our faces towards the East when we pray, that (as Folyd. Virgil observes, lib. 5. ch. 7.) is taken from the Heathens, who Apuleius tells us, used to look Eastward, and salute the Sun. The actions of divine Worship are signs of our intention to honour God: and such are Prayers and Thanksgiving. First, Prayers; for not the Carvers, when they made Images, were thought to make them Gods, but the people that prayed to them. And so sings the Poet: Mart. lib. 8. Epig. 23. 

Qui fingit sacros auro vel marmore vultus,  
Non facit ille Deos, qui rogat, ille facit.   

'Tis not the Workman, nor the precious Wood,  
But 'tis the Worshipper that makes the God.   Secondly, Thanksgiving; which differeth from Prayer in divine Worship, no otherwise, than that Prayers proceed, and Thanks succeed the Benefit; the end both of the one and the other, being to acknowledge God, for Author of all Benefits, as well past as future. However, I cannot but prefer Thanksgiving above Prayer; for that every man would serve his own turn by Prayer if he could, but few are so generous to give thanks when their turns are served. In giving thanks I serve God, in praying I serve myself: therefore of the ten Cripples, nine prayed, and the tenth praised God, and him our Saviour regarded most. To this purpose Cyrus told his Father Cambyses, That he shall more easily obtain any thing of the Gods, who doth not fawn upon them in distress, but in prosperity calls most upon them. Xenoph. lib. 1. ch. 8. The Heathens together with their Sacrifices made use of solemn forms of Prayer for the invoking those Gods, whom the Priests intended to propitiate. These Seneca calls Sacrificae preces. This custom was general, not only among the Romans and Greeks, but the Egyptians themselves; as Diod. Sicul. relates. In some Country's, the praise of the present King or Magistrate was set forth; but this was not ordinarily used. jamblicus saith, that Prayers were not the least part of Sacrifices, since by them the Sacra were fulfilled and perfected. And in another place he writes, that nothing can be done in the Worship of God ritè & auspicatò, without Prayers and Supplications. Plato in Alcib. That the most sumptuous Sacrifices that could be made, were not so acceptable to the Gods, as Supplications offered with a pious Soul. The word precari, which more properly than orare signifies to prey, is yet taken in an ambiguous sense; for unless the Preces be limited with either bonae or malae, it is not easy to know in what sense they are taken: therefore the ancient jews were used to say, Bonas preces precamur. The bonae preces were addressed in a most solemn manner to jupiter optimus maximus, and the Dii Deaeque immortales. The malae preces or Curses were used in night-Sacrifices to Pluto, and the Dii inferi: for, that Imprecations or Curses were used against Enemies in Prayer, may appear even from David's Psalms, where much mischief is wished to his Enemies: Put to shame that wish, etc. Psal. 42.14. The Ancients when they came to pray to their Gods, presented themselves Capite obvoluto, or their heads covered with woollen, and an Olive-branch in their hands, casting themselves down at the feet of the Image of that God to whom they addressed their Prayers and Vows. Petitioners both to the Gods and Men used to go with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Garlands about their necks, or green Boughs in their hands, to beget respect, and amuse the beholders, as the Scholiast on Sophocles observes. In those Boughs they put Wool, (as we do Silk in Posies) and so called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vittatas laureas. The Wool was not tied, and so fastened to the Boughs, but only wreathed and wrapped up in them: from whence (it may be) Aethea, in the Tragedy of the Theban Women Petitioners (v. 31.) called it, The Tie without a Knot. The Italians likewise used such Boughs; for Virgil says, 
jamque oratores aderant ex urbe Latina  
Velati ramis oleae veniamque rogantes.  Also Livy speaks of the like practice of the people of Rhodes; their Boughs were either of Laurel or Olive: Vittatae Laurus, & sup●●icis arbor Olivae. Stat. Theb. l. 12. for the Laurel was a sign of prevailing, and the Olive of peace and good will, as Lactantius says, Per quam pax petitur supplicando. Now the custom was with these Boughs, if they were doubtful of prevailing, to touch the Knee of the Statue of the God. It is said by Pindar in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that when they desired the party's consent, they touched the Head, to have it annuere; when his help, his Hand; and when success, the Knee. Their usual gesture in praying was to hold up their arms towards Heaven, as you may see it in Eurip. Helen. v. 1200. and to rest their hands as far as they could upon their Wrists: according to that of Eschylus, where he says of Prometheus, that though the Gods had tied him fast to the Hill, his stomach was so great, that he said he scorned to submit or pray manibus supinis, with bended hands, like Women and Children: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Another custom when they presented themselves before their Gods, was, that as they saluted and adored them, turning their bodies to and fro sometimes to the right hand, and sometimes to the left, they prostrated themselves, when putting their right hand to their mouths they kissed it, and afterwards sat down: Quò me vortam, nescio: Si Deos salutas, dextro vorsum censeo. Plaut. in Curculi. Now sometimes if they obtained a Request which was of consequence, you should have them relate it to the Priest of the Temple to be registered; or write it down in a Table, and leave it behind them for a Testimony. In the ancient Prayers of the Romans, janus and Vesta were first preferred, (as Fabius Pictor hath it) because they first taught the Religious use of Corn and Wine; and as they were first used in Sacrifices, so they had the first place, though not the chiefest, which was ever reserved for jupiter optimus maximus. After them, the several other Gods had their particular Carmina & Precationes, addressed to them; and some Priests for that purpose appointed to say or sing them in a certain Tone, (like our Te Deum in the Cathedral Churches) whilst others stood by to assist them. At the same time another commanded the people Favere Linguis, or to be silent, whilst the Tibicen or Musician played by fits on the Pipe. Furthermore, Prayers to the Gods were used not only in Temples but also at Sepulchers, the words of them being for the most part barbarous and obsolete, thereby to seem the more mysterious: although some Prayers may be found fitted to the present occasion, and delivered in good language. In some Country's much clamour and loud speaking was used when they called upon their Gods; which we see Elias wisely derided in the Priests of Baal. The Poets used to say, that Prayers were the Daughters of jupiter, but lame, because they did not always obtain what they desired. There are hardly any forms of public Prayer made by their Priests extant; and if any, they are too obscure to be understood. I have never read but of one, which was the form of Prayer used by the Athenians, and mentioned by that learned Emperor Antoninus, in these words: O rain, rain, good Jupiter, upon all the Grounds and Fields that belong to the Athenians. Which Petition had in it so little charity for others, that Antoninus well observes, either we should not pray at all, or pray more absolutely and more charitably. For Prayers made by private men in Temples, (whether for themselves alone, or for the public) Plato recommendeth to us that wise Petition of the Poet jon, who used to pray thus, Zeus, etc. O Jupiter, give us good things whether we ask them or no; but those things that are evil give us not, though we crave them never so much. Plat. in Alcib. For as the Poet well observes: 
Stulti haud scimus, frustraque scimus; quum quod cupienter dari  
Petimus nobis, quasi quid in rem sit possimus n●scere,  
Certa amittimus dum incerta petimus, atque hinc venit  
In labour atque dolore ut mors obrepat interim.  Plautus in Pseudolo. Other Examples of this kind may be found among the Ancients, as in Virgil, Cicero's Prayer to jupiter Stator in the name of himself and the Romans; (where after repetition of what he had done) he begins thus; Imperii Statorem, etc. I beseech the stay of the Empire, that he would be pleased to give assistance to the Commonwealth, the whole State, and my Fortunes. Also Romulus when his men ran away prayed thus; (saith Livy) At tu Pater, etc. But thou O Father of Gods and Men, chase the Enemies from hence, take away terror from the Romans, and stop their shameful flight, etc. Scipio going also against the Carthaginians, used this following Prayer out of the Praetorian or Admiralship, in presence of his Soldiers, in these words; Dii, Deaeque, etc. Ye Gods and Goddesses that possess both Sea and Land, I pray and beseech you, that those things which during my Command have been, are, or shall be done, may succeed well to me, to the people of Rome, to our Allies, and to the Latin Name, who follow my Command and Conduct: As also to the people of Rome both by Sea and Land; may you give them all prosperity; increase their Numbers; bring them home again in safety, laden with spoils, and triumphing over their conquered Enemies; grant likewise both to me and the people of Rome, to do such Feats against the City of Carthage, as the City of Carthage thought to have done against our City: Of this kind you may find divers in Livy, Valerius Maximus, Velleius Paterculus, and others. I shall give two Examples more of the Vestal Virgins, one whereof carried Water in a Sieve to the Temple of Vesta, after using these words, Vesta si sacris, etc. O Vesta, If I have always employed chaste hands in thy sacred Rites, grant that I may with this Sieve draw Water out of Tiber, and carry it into thy Temple. Another of a Vestal mentioned in Suetonius' Tiberius is remarkable, if it be true: That ●he alone drew after her a great Boat that stuck in the Sands or Mud. But these were only private Prayers, and not the public used at dedication of Temples, and making of the more solemn Sacrifices, and which were used in the morning, at midday, and at night, after great Victories obtained, when sometimes Supplications, or Prayers, with Thanksgivings, were made for the space of fifteen days; as you may see in Cael. Rhodig. The order and manner of celebrating them, were set down in their Books called Rituales.  
Now in Prayer there are two things to be considered: First, The person petitioning; and Secondly, The thing petitioned for. As to the first, The person petitioning was required to be clean, pure, and without guile. Wherefore Cicero says, (the Legib. lib. 2.) Let men that approach the Gods, be chaste and Religious, for they that do otherwise, shall be punished of God himself. Again also, Let not the wicked presume to pacify the wrath of God by Presents. This made Bias, one of the seven wise men of Greece, forbid the wicked Mariners to call upon God in a Storm, saying, Hold your peace, for fear lest the Gods should know you are here. Plut. Mor. Pliny (lib. 18. ch. 3.) saith, That all things are better accepted, when they come from honest and pure hands. Also Plato interdicted all wicked men from attempting to appease the Gods: Plato de Legib. Upon this Consideration, the Ancients took care, that those Women who were employed about their sacred places and Temples, should abstain from all filth and pollution nine days and nights, before they were admitted to that Office. Thus were Cybeles Priests gelded with a sharp Stone, only to preserve them chaste. Also in Athens they drank Hemlock, to allay their desires of coming to their Wives; and the Women that vowed a Religious Life, lay upon a sort of Leaves, that were proper for the same purpose. Demosthenes likewise speaking of the chief Priests and Overseers of the holy Ceremonies, saith, I am of opinion that he who handleth sacred things, and taketh care of what belongs to the Service of the Gods, aught to be chaste and continent, not only such a number of days, but that in his whole Life, he abstain from all dishonesty. Thus also the Emperor justinian in his Institutes, (Novel. 9 Collut. tit. 16. ch. 5.) strictly enjoineth Godliness and Chastity to all Friars and Nuns. Methinks Chrysostom in his Sermon of Covetousness, hath a pretty similitude upon this subject: The face of the Soul (saith he) is the Conscience; and as a fair face delighteth those that behold it, so is a clean Conscience no less beautiful in the eyes of God. When an impious suppliant makes his address to God, instead of expiating his former crimes, he aggravates them, by presenting him with an heart full of irreverence, sin, and malice, to whom we should sue for grace and forgiveness: Therefore Xenophon prudently advises us very rarely to pray unto God; for that it is not easy to settle our minds often in so regular and so devout a frame, as is required when we pray aright and effectually. Much more of this subject you may find in all the Fathers, but more especially in Lactantius.  
The second thing to be considered in Prayer, is the Boon petitioned for: and herein great caution must be used, that it be such a thing as is fit for God to grant, and us to implore. Now as Montaign (lib. 1. ch. 56.) well observes, many men invoke the Divine assistance, to abet their greatest Villainies; according to that old saying, In nomine Domini incipit omne m●lum; endeavouring (as much as in them lies) to make God a confederate, or accessary at least to all their wickedness. Thus the Covetous man prayeth for the vain increase and preservation of his superfluous illgotten Treasure; det vitam, det opes, Horat. The Ambitious petitioneth for Honours and Victories, to satisfy his unsatiable pride; cupit hic Regi proximus ipsi, Senec. in Herc. The Envious imploreth Revenge; like that hot angry Prophet, who cursed the poor little Children, and made them be destroyed with Bears, only for calling him Baldpate, 2 Kings 2.23. The Lover prays to satisfy his Lust; and he that hath purchased Bishops-Lands or Crown-Lands, prays for the ruin of Episcopacy and Monarchy: He that is possessed of Abby-Lands, prays devoutly for the downfall of Antichrist; as I do myself, upon the same occasion. The Thief, the Pirate, the Murderer, nay and the Traitor all call upon God, all implore his aid, and all solicit him to give them courage in their Attempts, and constancy in their Resolutions, to remove all obstructions and difficulties that in any sort withstand their wicked Executions; and sometimes they give him thanks if they have met with good success: the one, if he have met with a good booty; the other if he return home rich; the third, if no man see him kill his Enemy; and the last, if his Treason took effect without discovery. The Soldier, (if he goes to Fire a Town, batter a Castle, force a Religious House, storm a Fort, or enter a City that would not surrender, to put Man, Woman and Child to the Sword, or any such villainous act) before he attempt it, prayeth to God for his assistance, though his intentions and hopes are full of nothing but Cruelty, Murder, Covetousness, Luxury, Sacrilege, and the like; according to that of the Poet: 
Da mihi fallere, da justum sanctumque videri;  
Noctem peccatis, & fraudibus objice nubem.  Hor. lib. 1. Ep. 16, 59; Paraphrased; 
Grant me, to play the Rogue, and act the Saint;  
Conceal my Vices with Grimass and Cant.  Margaret Queen of Navarre maketh mention of a young Prince, who going about an amorous Assignation to lie with an Advocate's Wife of Paris, and his way lying through a Church, he never passed by that Holy place either going or coming, without offering up his prayers to God to be his help and furtherance. He that calleth upon God for his assistance in such a sin, does like that Cutpurse who should summon a Justice of Peace to his help; or like those who produce God in witness of a Lie: 
— tacito mala vota susurro  
Con●ipimus.—  Lucan. lib. 5.94. There are few men would dare to publish to the World those secret requests they make unto God; wherefore the Pythagoreans very wisely ordained them to be made in public, that all might hear them; and that no man should dishonourably invoke God, or require any undecent or unjust thing of him. Now such kind of Petitioners were not only unsuccessful, but many times severely punished for their impious requests: We see how severely the Gods dealt with Oedipus, in granting him his request; for his prayer was, that his Children might between themselves decide his succession by force of Arms: and he was taken at his word. Dr. Brown is of opinion, that it is not a ridiculous Devotion to say a prayer before a Game of Tables; because (saith he) in Sortiligies and matters of greatest uncertainty, there is a settled and pre-ordered course of effects: and so there is in Murder; but yet I should think it a presumption to implore the Divine assistance either in one, or the other.  
Again, some there are, who without any evil intent, but merely out of their own ignorance, pray for such things which (if granted) would certainly prove their ruin: This foolish desire of men the Poets signified by the Fable of Phaeton, who having by his importunity obtained o● his Father Phoebus the conduct of his Chariot, set both the World and himself in a flame. Also Cicero expresseth the same by another Fable of Theseus, who craved of Neptune three wishes, whereof one was the destruction of his own Son Hippolytus. The same Moral may be likewise drawn from the Fiction of Midas, to whom God Bacchus (for restoring to him his Foster-Father Silenus) granted his wish; which afterwards proved his punishment, in having all things that he touched converted into Gold: 
Hic Deus optanti gratum, sed inutile fecit  
Muneris a●bitrium, gaudens altore reeepto:  
Ille male usurus doni●, a●t, effice qu●cquid  
Corpore contigero fulvum vertatur in aurum.  
Annuit optanti, nocituraque munera solvit  
Liber, & indoluit quod non mel●ora petisset, etc.  Ovid. Met. lib. 11. Now to preven● any of these misfortunes, let us always follow God, and never go before him; for which purpose, I think the best of Christians may herein follow this Divine advice of the Poet: Juv. Sat. 10. 

Nil ergo optabunt homines? si consilium vis,  
Permits ipsis expendere numinibus, quid  
Conveniat nobis, rebusque si. utile n●stris,  
Nam pro jucundis, ap issima quaeque dabunt Dii.  
Charior est illis homo quam sibi: nos animorum  
Impulsu, & coeca, magnaque cupidine ducti  
Co●jugium petimus, partumque uxoris. At illis  
Notum qui pueri, qualisque futura sit uxor.   

Shall men wish nothing? be advised, refer  
That choice unto the Gods, (who cannot err;)  
For better than ourselves, our wants they know,  
And will, instead of Toys, things fit bestow.  
Man's dearer to the Gods, than to himself;  
Moved by the strong impulse (of Love, or Wealth)  
We Wife and Sons desi●e: But only Jove  
Knows what this Wife, and how those Sons may prove.   We are taught by many of the Ancients, what requests we ought to make at prayer; Solomon begged for Wisdom. That best of Poets juvenal advises, Orandum est ut sit mens sana in corpore sano. But that learned Emperor Antoninus says, Whereas one prayeth that he may compass his desire to lie with such a Woman; pray thou, that thou mayst not lust to lie with her: Another, how he may be rid of such a one; pray thou, that thou mayst so patiently bear with him, as that thou have no such need to be rid of him. Another, that he may not lose his Child; but pray thou, that thou mayst not fear to lose him. To this end and purpose let all thy prayers be, and then see what will be the event.  
Some few of the Heathens used no prayers at all, as we may gather from that old verse of Ennius; Desine fat a Deum flecti sperare precando: or at least no other then, Thy will be done; and that rather by way of Acquiescence, than Petition: But all other enlargement of request they declined, partly because they thought not the Deity flxanimous, to be won by entreaty, or bribed by Sacrifice; and partly because they held it a presumption in man to direct God what to do, and what to forbear; thinking that such a boldness would be but slenderly excused, by an additional clause of submission to his Will. From hence Cardan took his Notion, when he writes, Deum non flecti precibus, esset quasi unus è nobis, passionibus & doloribus obnoxius. Of this boldness in directing God, I know not any amongst us so guilty as those gifted Brethren, 
— Who with short Band and Hair,  
Do belch and snuffle to prolong a Prayer.  These are the men who pray by the Spirit, till the Dinner is spoiled, and their Auditors almost starved with hunger and cold; for the Spirit will neither feed us within, nor warm us without. I do not find anciently either among the jews or Gentiles, that long Prayers were approved of, or publicly permitted, especially according to the Spirit (that is, the Fancy) of him that prays. Nay our Saviour himself (whose example we ought to imitate in this, as well as in all other things) teaches us the contrary, by his short, but Divine Prayer. Besides, in these long ex tempore Prayers, how many Tautologies, Irreverences and Undecencies are they guilty of! for all Prayers and Thanksgivings ought to be made in words and phrases, not sudden, nor light, nor plebeian, but beautiful and well composed; or otherwise we do not honour God as much as we can. Who would go into a Presence-Chamber to make a Petition to his Prince, without thinking beforehand what he had to say? besides let us remember, that God is in Heaven, and we upon Earth, therefore should our words be few. However, Prayer in general is most commendable; for what can be greater relief and comfort to a man in affliction, than to have a God to flee to in his distress? The greatest ease in sorrow, is to have a Friend to break our mind to; and if so, how much greater relief and satisfaction must it be for an afflicted man to have God for his refuge, who is so well able to counsel, direct and assist him! Wherefore Tertullian saith, that a Christian while he is at his Prayers with his hand lift up to God, is insensible of all punishment. Take a Dog (says the Lord Bacon) and mark what courage he assumes when backed by a man, who is to him as a God, or melior Natura: now of the same use is confidence in God to men; for it animates them with that assurance, as ever renders them successful. Of the power of Prayer, hear what the generality of the Ancients thought: 

Et dominum mundi flectere vota solent.   Mart. lib. 8. Ep. 

Flectere iratus, voce rogante, Deus.   Ovid. lib. 1. de Art Am. 

Sed solet interdum fieri placabile numen,  
Nube solet pulsa candidus ire dies.   Ovid. lib. 2. de Tristib. Moreover, if Historians do not lie for God's cause, we have many famous examples of the powerful effects of Prayer: as was that of the Plague in Rome, stopped by the prayers of Gregory the Great, A. D. 590. at which time an Angel with a flaming Sword in his hand, is said to have appeared on the top of Moles Adriani, from thence called ever after the Castle of S. Angelo. Also how Constantinople when besieged by the Saracens and Arabians, A. D. 717. was freed, and the Siege raised, by the Prayers of St. German▪ then Patriarch of the said City. With many others of the like nature, too long here to be produced.    

CHAP. IX. A Cilician being captivated with the Beauty of Apollonius, as also with his discourse, solicited him to Incontinency: whereupon within three days he died.  
ONe of the Principal men among the Cilicians, being very infamous, and much addicted to his Lusts, no sooner heard of [1] Apollonius' Beauty, but setting aside all other concerns, went immediately from [2] Tarsus (where he was at that time upon business) to Aegas; pretending himself sick, and that he wanted Aesculapius' assistance. Therefore coming to [3] Aesculapius, as he was walking alone by himself, he entreated him to introduce him to the God. Whereupon Apollonius answered, What need have you of one to introduce you, if you yourself be a good man? for the Gods are ready to entertain such as are virtuous, without an [4] Advocate. But (replied he) the God hath made you his Guest, but not me as yet. 'Tis true, said Apollonius, the study of Honesty and Virtue hath gained reception for me; when by practising that (as far as a young man is capable) I am the Servant and Friend of Aesculapius: wherefore if you be likewise addicted to Honesty and Virtue, you may go with confidence to the God, and ask whatsoever you desire. By [5] Jupiter, said he, I will do it, after I have made one request to you. What may that be which you would request of me, said Apollonius? Even the same, answered he, that is frequently begged at the hands of such as are beautiful; namely, that they would not envy others the fruition of their Beauty, but freely communicate it to them. And this he spoke very effeminately, watering his Cheeks with Tears: for there is nothing so mean or base, to which such vicious and infamous men will not condescend. Then [6] Apollonius looking upon him with a stern countenance, said, Oh vile wretch, thou art mad! Whereupon the other falling into a Rage, threatened to cut off his Head. At which Apollonius smiling, cried out, [7] Oh that pleasant day! for indeed within three days after, the Villain was slain upon the Highway by the Executioners, (or Lictors) for being in a Conspiracy with [8] Archelaus King of Cappadocia, against the Romans. These and many other such like things are written of him by Maximus the Aegean. Moreover Kings themselves vouchsafed to write Letters to Apollonius, by reason of his great Fame.  

Illustrations on Chap. 9  
[1] Apollonius' Beauty: It is very probable that we know not yet what Death either in Natural, or in General, is, since we attribute so divers forms to Humane Beauty: of which if there were any certain Standard whereby to know it, we should not give those several descriptions of handsome and ugly, according to our several Fancies. We in these Northern Climes represent Hell for a place of extraordinary heat and burning; whereas on the contrary, I have heard of some Indians inhabiting hot Southern Countries, that describe those Torments to be extremity of cold: and so amongst them the blackest complexion is the handsomest; but with us, the fairest skin is the greatest Beauty. In Peru the greatest Ears are ever esteemed the fairest; those of Mexico esteem the least Foreheads, the most beautiful. And blubbered thick Lips, with a broad flat Nose, is generally beloved amongst the Indians; as also Teeth spotted with black or red, and long great Dugs, wherewith they may give their little ones suck over their Shoulders. The Turks love great saucer Eyes, in so much that one pleasure which Mahomet promises men in his Paradise, is the enjoyment of Wenches with great Eyes. In Spain the chiefest Beauty is lean and slender; in Italy fat and corpulent: the soft, delicate and flattering please the one; the strong, vigorous, fierce and imperious the other. 
Vt natura dedit, sic omnis recta figura:  
Turpis Romano Belgicus o'er colour.  Propert. El. 18. lib. 2. In Beauty, that of Favour is more than that of Colour; and that of decent and gracious Motion beyond that of Favour. A man shall often see Faces, that if you examine them part by part, you shall find never a good feature, and yet all together agreeable enough. That is the best part of Beauty which a Picture cannot express. Aristole speaking of Beauty, saith, That Dominion appertaineth to those that are beautiful: that they are most venerable next unto the God● themselves, and that all who are not blind are touched with it. Cyrus, Alexander and C●sar, those great Commanders, have made much use thereof in their greatest Affairs; yea even Scipio the best of them all. Fair and Good are near Neighbours, and expressed by the selfsame words both in Greek and in the Scriptures. Many great Philosophers have attained to their Wisdom by the assistance of their Beauty. Bacon's Essays, and Charron of Wisd. Deformed persons are generally even with Nature, and as Nature hath doneill by them, so do they by Nature, being for the most part void of natural affection. Certainly there is a consent between the Body and the Mind, and where Nature erreth in the one, she ventureth in the other: Vbi peccat in uno, periclitatur in altero. Deformed persons, saith the Lord Bacon, chiefly endeavour to free themselves from scorn, which must be done either by virtue or malice: therefore let us not wonder, if there have been persons eminent not only for Beauty, but also for Deformity, that yet have been both eminent for Virtue. Augustus Caesar, Titus Vespasian, Philip le belle of France, Edward the 4th. of England, Alcibiades of Athens, and Ishmael the Sophy of Persia, were all high, great Spirits, and yet the most beautiful men of their Times. On the contrary, Tamerlain, Agesilaus, Zanger the Son of Solyman, Aesop, Gasca Precedent of Peru, Socrates, and Crasus, all men remarkable for their Deformity, and yet were no less eminent for their extraordinary Virtue. Wherefore I cannot but condemn that Law of Aristotle as barbarous and unjust, who thinking all lame and deformed Children not worth the rearing, ordained them to be exposed and destroyed. For (as Senec● saith) Ex casa vir, etc. An eminent man may come out of a poor Cottage, and a beautiful high Mind out of a low and deformed Body. It's true, a crooked Body is often inhabited by a crooked Mind: and because they are not good enough to be esteemed in this World, they for that reason promise themselves happiness in the next: making Lameness, Crookedness, Squinting, great red Nose, Pimples, or Carbuncles, to be infallible marks of Election, or divine Grace: Deformed enough to be a Saint: They owe their Virtue to Necessity; and as an ugly Face is an Antidote to another's Venery, so is it a Call to their own Chastity. In a great Wit Deformity is an advantage to his Rising: for in ancient Times (as well as at this present in some Countries) Kings were used to put great confidence in Eunuches; because they being envious towards all, are more obnoxious and officious towards one. The first distinction which is thought to have been amongst men, and the first consideration that gave pre-eminence to some over others, 'tis very probable was the advantage of Beauty; as the Poet seems to hint: 
— agros divisere atque d●dere  
Pro facie cujusque & viribus ingenioque:  
Nam facies multum valuit, viresque vigebant.  Lucret. lib. 5. The Aethiopians and Indians (saith Aristotle) in choosing of their Kings and Magistrates, had special regard to the Beauty and Talness of their persons: for that it breedeth a respect in his Followers, and a fear in all his Enemies, to behold a proper handsome man walking at the head of his Army. 
Ipse inter primos praestanti corpore Turnus  
Vertitur, arma te●ons, & toto vertice suprà est.  Virg. Aen. lib. 7. The chief Vice whereof the Beautiful are guilty, is Pride; Sequitur superbia formam; as vainly esteeming themselves upon the mere liberality of Nature: which nothing but the Addresses, Courtship, and Admiration of others make them understand in themselves.  
However, methinks this vainglory should cease when they consider, Simia quam similis, turpissima bestia nobis! Ennius' Cic. Nat. Deor. lib. 1. But if any Country under Heaven may boast of this natural Endowment, I may without vanity say 'tis England, whose Court is never without a Cleopatra, equal for Beauty to Anthony's Egyptian Queen.  
[2] Tarsus, a City in Cilicia, now called Terassa, Hama and Hamsa. Long. 60. lat. 38.  
[3] Aesculapius, the God of Physic, and feigned to be the Son of Apollo.  
[4] The Gods entertain such as are virtuous without an Advocate. This shows, that the most wise and honest amongst the Heathens opposed the Doctrine of a Mediator betwixt God and Man▪ for they wanting the Light of our Gospel, and being altogether ignorant of our blessed Intercessor Christ Jesus, might perhaps oppose the Mediatorship of all others, for these Reasons: First, Thinking it unnecessary, Misericordia Dei being sufficiens justitiae suae. Secondly, God must have appointed this Mediator, and so was really reconciled to the World before. And that thirdly, a Mediator derogates from the infinite Mercy of God, equally as an Image doth from his Spirituality and Infinity. Now these Reasons prevailed with many of the wisest of the Heathens▪ but for the vulgar and generality of those who were subject to the Idolatry of their Priests, they believed otherwise of this matter, and swallowed without chewing those pills of Faith, which were accommodated to the Sentiments of Mankind. Thus therefore, besides their particular and Topical Deities, they moreover acknowledged one supreme God; not jupiter of Crete, but the Father of Gods and Men. Only they said, that this supreme God being of so high a Nature, and there being other intermediate Being's betwixt God and Mankind, they were to address themselves to them as Mediators, to carry up their prayers, and bring down his blessings: so as the opinion of a Mediator, was the foundation of the Heathens Idolatry; they not being able to go to the Fountain of Good itself. And thus we see, this invocation of Saints which is now peculiar to the Church of Rome, was no other than an old Relic of the Heathen Idolatry, and taken from their invocation of Daemons: who as St. Augustine says, are Interpreters and Messengers between God and Men, that hence they might carry our Petitions, and thence bring us down supplies, because those Daemons excel us m●n in merits. Aug. Civit. Dei, lib. 8. ch. 22. Thus also do the Papists urge the merits of the Saints in their Prayers, as in the Prayer of St. Andrew it is thus, Oh Lord, let the holy Prayer of B. Andrew, make our Sacrifice pleasing to thee, that being solemnly exhibited to his Honour, it may be acceptable by his merits, through our Lord, etc. in Festo S. Andreae. But for the Heathens invocation of their Daemons, hear what Plato says of it: God is not approached by men, but all the commerce between him and them is performed by the mediation of Daemons, who are Reporters and Carriers from Men to Gods, and from Gods to Men, etc. Plato's Symbolum. Also Ap●leius in his De Deo Socratis. And St. Aug. Civit. Dei, lib. 8. ch. 24.  
[5] By jupiter. The manner of Swearing in old time was thus: He that should swear, took a Stone in his hand, and said, If I wilfully deceive you, may jupiter banish me out of all good men's company, as I now ca●t away this Stone from me. Polyd. Virg. lib. 4, 8. Pliny writes, that it was not lawful for any man to bear an Office five days, unless he were sworn: as amongst us at this day, such Officers are obliged to take such and such Oaths, before they are admitted into any Office of Trust in the Government. The Emperor justinian first appointed that men should swear by the Gospel: and now adays, all that swear, lay their hand on the Book and kiss it, saying, So help me God, and the holy Gospel: because as the Gospel of our Religion and Faith may for no cause be violated, so neither aught an Oath to be broken. However, considering the dull apprehensions of the Vulgar, I could wish that some more execrable form of words were inserted in our Oaths, which might (I am persuaded) more terrify the unthinking Crowd, than the phrase we now use. I have myself known a silly old Woman, that having taken her Oath in one of the Courts of Westminster, and being afterwards asked by the Judges whether she was sworn, told them, no, ignorantly believing that those words, You shall swear the Truth, and nothing but the Truth, were only preparatory, and in order to some horrid Execration which she was afterwards to take. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Oath, (the Son of Eris, and yet the end of all contention) was of two sorts, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greater and the less. The greater Oath was either of Men by the Gods, or the Gods themselves by the Stygian Lake. Hesiod▪ Epist. ad Heb. 6.16. Wherefore some fetch the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Oath, from Orcus, Hell. This Oath was then invented by jupiter, and prescribed by him to the rest of the Gods, when he had the assistance of Styx and his Sons against the Tytans; or when he drank of the Water to quench his thirst in the Fight. Servilius says, (out of Orpheus) that if any God had sworn false, or broken his Oath, when he swore by Styx, he was to be punished for it in Hell nine thousand years. Which Order even jupiter himself submitted to; and therefore took the more care how he swore, as Minutius says, Destinatam enim sibi cum suis cultoribus poenam praescius perhorrescit. Also sometimes it was their custom to add an imprecation of some evil, wherewith he knew them able to punish him, if he swore false: as Telemachus doth in Homer; saying, By jove, and the sorrows of my Father. jupiter was the proper Custos juramentorum; however, they swore by many of the other Gods, as also by their own men lately dead: as we see Demosthenes swore by those that valiantly died in the Battle of Marathon. Some swore by the Name of Hephaestion; and C. Caligula esteemed Drusilla to be the most sacred Name he could swear by. Sueton. in Calig. ch. 24. The Lacedæmonians used to swear by their own two Gods, Castor and Pollux, and some by the whole Jury of Gods. But in the Marker-place in buying or selling they commonly swore by Mercury. When they took any great Oath in public, they used to lift up their hands, as Apollo in the Poet bids Lachesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Ceremony Menelaus in Euripides demanded of Helena. Helen. v. 834▪ Also at the time of their Swearing they sacrificed either a Boar, ● Ram, or a Goat; and sometimes one of each. Aristoph. in Lysist. The Romans at the confirmation of any League or Truce, used to sacrifice Pigs, because jupiter was nursed by a Sow. Now the Flesh that was used to be eaten at other Sacrifices, was not at this, unless it were by the Worms or the Fish; for either they buried it in the ground, or else threw it into the Sea: as Talthybius did the Sow, which was sacrificed at Agamemnon's Oath. Aristoph. in Lysist. and Eustat. in Hom. Il. Radamanthus (the justest man that ever lived) had expressly forbid them to swear by the Gods, but instead thereof, allowed them the use of a Dog, a Goose, a Ram, or such like Creatures. Sometimes they swore by the Ground, as Hippolytus does in Euripides, vers. 1025. Sometimes by their Head, as he does in Virgil, Per Caput hoc juro, per quod Pater ante solebat. Ecc. lib. 2. which was the reason (says Athenaeus) why they esteemed the Head holy and sacred. Now as well amongst the ancient Heathens as Christians, he that made conscience of swearing right was esteemed Religious, whereas on the contrary, they expressed a wicked man by the Name of perjurious. Both Minutius and Tertullian write, that they esteemed it a more heinous crime to swear false by their Kings than by their Gods; and were more severely punished for it. St. Augustine tells us, that it was a custom amongst the Christians of the Primitive Church, to decide matters in controversy by Oaths at the Tombs of Martyrs. August. Ep. 137. which makes me wonder at the Quakers, who with their Yea and Nay, refuse all lawful Oaths before a Magistrate; when at the same time, in a godly manner, (as they call it) they speak less truth than other men. Some desire to trade with men of that persuasion before any other, but for my own part I have never met with greater Fourbs than those Quaking Saints, who cheat by the Spirit. One of that Sect I knew who was a notorious Liar, and always began his Lies with a Verily, verily, I say unto thee. We read amongst the Gentiles, that Witnesses used to be examined upon Oath, and that Xenocrates was the only person whose bare word was accepted: Tantae Authoritatis & fidei fuisse Xenocratem, ut quantumvis alios ad Testimonium dicendum nemo absque juramento, admittendus fuit. The ancient Romans, as well their Senate as Magistrates, were most exact and punctual in the observation of Oaths and Promises, even to their very Enemies, for the regard they had not only to Justice, and to their own Reputation, but also to the consequence of their good Example in the Commonwealth. To which purpose we may allege the Example of that worthy Consul Marcus Attilius Regulus, who being taken Prisoner by the Carthaginians, and dismissed upon his Oath, (promising either to procure the delivery of certain Prisoners, or to return himself to Carthage) was sent back by the Senate with his own consent, they being unwilling either to release the Prisoners, or to retain the Consul contrary to his Oath. The like may be also cited of T. Veturius, and Spurius Posthumus, Consuls; likewise of T. Mutius, and Q. Aemilius, Tribunes of the people, who wer● delivered Prisoners to the Samnites, because the Senate would not ratify the Peac● which the said Consul and Tribunes had made with them. Cicero, lib. 3. the off. Sextus Pompeius, Pompey the Great's Son, having Wars with Antonius the Triumvir, and meeting him at the Seaside 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 Sail, and so make himself the Lord of the World, he answered, 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 Lacedaemon●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 proclaimed 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 poison the King his Master, and thereby to render Fabricius victorious; he not o●ly refused his Treason, but also seized the Traitor, and s●nt him bound in fetters to his Master, with a full discovery of his treacherous intentions against him. Eutrop. Brev. 
Romani Scelerum semper spreuêre ministros.  
Noxia pollicitum domino miscere venena  
Fabricius regi nudat a fraud remisit;  
Infesto quem Marte pe●it, bellumque negavit  
Per famuli pa●rare nefas, ductosque Camillus  
Trans murum pueros obsessae reddidit urbi.  Claud. de bello Gild. Cicero tells us, that Fides est Fundamentum justitiae. Wherefore we see how Plutarch inveighs against Alexander the Great, (for killing certain Indian Soldiers, that had rendered themselves upon his word) saying, that that one act had spotted and stained all his glorious Conquests, and other royal Virtues. 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 Coins for Testimonies of Faith kept, we see two hands joined together with this Inscription, Fides Exercituum, or Fides Legionum, and sometimes Fides Romanorum. The Stoics say, Faith is derived of the Verb fac●re, to do; because all things that are faithfully promised, aught to be executed. But still provided there be no compulsion; for if a Thief on the Highway 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 rendering myself 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 inquire;  
A Rogue, not Howard, imposes on my fear,  
I'd 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 punished for so doing: First, In sacred Writ, we find how Simeon and Levi were cursed by their Father jacob, for violating their League with Sichem, Gen. 49. How Saul's posterity were punished 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 joshua had of his Oath and League with the Gibeonites; saying, (when the Children of Israel murmured 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 profane 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 ruin, as the sequel of the Story shows. 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 Ethnics, 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 rejoiced at it, saying, We are beholden to Tissaphernes for making the Gods his Enemies, and our Friends, wherefore let us boldly give him Battle: 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' great Chastity, but also of his wonderful Patience, when he returned so high an affront with so much modesty and gentleness: rendering 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 judea; and two of Cappadocia, whereof one was overthrown by Sylla, and the other kept prisoner at Rome by Tiberius. But the person mentioned here by Philostratus, I take to be the same Archelaus mentioned by josephus, in his Wars of the jews; (lib. 1. ch. 17.) who married his Daughter to Alexander the Son of Herod and Mariam. 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' Parents, and the plentiful Estate that his Father left him; also by what means he reclaimed his vicious Brother; And lastly of his wonderful Chastity.  
SO soon as he received intelligence of his Father's death, he went away to [1] Tyana, and there with his own hands interred him near the Sepulchre 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 rendered him above the protection 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 Echo of all manner of Philosophy. In a short time after, being arrived to full age, and become Master of his Estate, he returned 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 prevailed 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 die it, walking in a haughty and stately manner. Now he had no sooner reformed his Brother, but he began to work ●pon his other Kindred; and to render them the more observant of his Admonitions, he bestowed 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 cattle. And Pythagoras being famous for this saying▪ That a man should inwardly converse with none but his own Wife, Apollonius replied, This I conceive was spoken unto others; but as for me, I am resolved never to marry, but to abstain from the company of all Women whatsoever. In which respect he seemed far to surpass that of [6] Sophocles, who being grown old, said, that he was delivered from a mad and fierce Master. Whereas Apollonius by his own virtue and temperance, was not overcome by him even in his youth: for being both youthful and of a strong Body, he mastered 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 jeered him for his love of Money, and endeavoured to withdraw him from the study of gain, and from making merchandise 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 rendered 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 wrapped in the third Heaven of Love, we there both see and do things not fitting to be uttered; 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 jupiter, wherein we begin to take an account of our Times, to judge of ourselves, and to perfect our understanding; 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 judaeus (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 Hypocrates, and this Elegy of Solon's: 
Impubes pueri septem volventibus annis,  
Claudunt enatis dentibus eloquium:  
Post alios totidem Divorum numine dextro,  
Occul●um pubis nascitur indicium.  
Annus ter septem prima Lanugine malas  
Vestiet aetatis robore conspicuus, etc.  The Ancients had great respect for Old Age, vainly judging of men's wisdom by the length of their Beards; in so much that they had their particular years prescribed for such and such undertake: The Age of one and twenty, freed them from the Tyranny of Masters and Tutors; therefore Philostratus here tells us, that Apollonius' 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 public employs: the jewish 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 Jointed ●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 repealed in part by Claudius, but more fully by justinian. The blessed Virgin, when she brought forth our Saviour Christ, was but fifteen. Secondly, for public employs, particular Ages were required, and that both in Church and State: Lancelot in his Institutions of Canon Law, saith, No man ought to be made a Bishop till he be 30 years of Age, for as much as we read that Christ was baptised, and preached not till that Age. St. Chrysostom was made a Bishop at 43 years of Age: Savil'● Preface. Thomas Becket was made Archbishop of Canterbury at 44; Mat. Parker, Antiq. Brit. Venerable Bede (our Countryman, who lived 800 years since) was by his own Testimony made Deacon at nineteen. And Origen, by the Testimony of Eusebius, was made Catechist at 18 years of Age. In the next place, for public employs in State: The Gauls put their Sons in Arms, and prepared them to War, at fourteen. The Gracchian Law ordained, that none should be levied under seventeen. The Athenian Laws only commanded men to follow the Wars from 18 to 40; but as well they, as the Romans, seldom exceeded 45, as both Dionysius and Polybius speak. Seneca in his last Chapter de brevitate vitae, saith, that the Law doth not compel a Soldier to serve after 50, nor a Senator after 60. To which Law Pliny alludes, in his Epistle to Pomponias Bassus, in these words; Ipsae leges majorem annis 60, otio reddunt. Romulus, according to Plutarch, began his Reign at 12; Alexander had in a manner conquered the World at 33; Augustus entered upon the Consulship at 20, and received Virilem Togam at 16▪ Su●●on. We read in Baronius, of a Pope not above 12 years of Age. Cicero pleaded in public before the Senate at 23 years old. Some men are sooner ripe than others; and when I read a Book, I never examine the Author's age. He that writes a foolish Book, makes his Reader but little amends by prefixing in the Frontispiece Aetatis suae 60: neither on the contrary is Nonage any sufficient Plea in an Author, since he that thinks himself old enough to write a Book, can hardly excuse the Folly that is in it by calling himself Child.  
[3] Lycaeum was the name of a School which Cicero erected at his Manor of Tusculum; calling it so, after the name of Aristotle's School near Athens, which stood without the Walls in a Grove. L●ertius speaking of Aristotle's arrival at Athens, says, that the Academy being prepossessed by Xenocr●tes, Aristotle made choice of the Lyceum; which, as Suidas writes, was situated in the Suburbs of Athens, and first built by Pericles for the exercising of Soldiers. In this place he taught and discoursed of Philosophy to such as frequented him, walking continually every day till the hour of anointing, which the Greeks usually did before Meals; from whence he and his Followers are called Peripatetics: 
Inque Academiâ umbriferâ nitidoque Lycaeo  
Fuderunt claras divini pectoris arts.  Cic. Acad. So that in imitation of this Lyceum at Athens, Apollonius erected such another at Aegas.  
[4] Anaxagoras the Clazomeni●n; of whom I have written at large in my Notes upon the second Chapter of this first Book, Note 3. pag. 6, 7.  
[5] Crates the Theban, Son of Ascandas, was a Cynic, and one of the most eminent of Diogenes' disciples, as both Laertius and Suidas write: however, Hippolytus saith, he was not the disciple of Diogenes, but of Bryso the Achaean. The original of the Cynics was from Antisthenes the disciple of Socrates, who after the death of his Master Socrates, made choice of the Cynosarges, a School at Athens just without the Gates. The chief Professors of Cynicism were Antisthenes, Diogenes, Crates, and Demetrius. However, Crates had many eminent Auditors, as his Wife Hipparchia, her Brother Metrocles, Menippu● the Phoenician, and Zeno the Father of the Stoics, from whence sprang that great fraternity and communion betwixt the Cynics and the Stoics; in so much that (as Laertjus says, lib. 6.) the Stoics themselves acknowledged Cynicism to be a short way to Virtue. Nevertheless he that well examines this Sect, together with the Manners and Behaviours of those who professed it, will find that Philosophy appears so fantastical in no dress as in Cynicism; differing in its pride, ill-nature, moroseness and slouneliness, from all other Sects of Philosophy, just as a rigid Calvinist differs from all other Professors of Christianity. And this was the chief motive that induced Zeno to quit the Cynic Sect▪ for being commanded by Crates to do some undecent actions, his modesty made him refuse, and quit Crates' School: whose Cynic impudence was so great, that we read how Crates lay with his own Wife in public, before a great number of people.  
This Theban Philosopher flourished about the 113th Olympiad, A. M. 3620. Pasicles, the disciple to Euclid, was his Brother. Now the account which Laertius gives us of Crates, is this: Antisthenes (saith he) in his Successions relates, that being at a Tragedy where Telephus was represented, carrying a Basket in a sordid condition, he after that betook himself to the Cynical Philosophy, and selling all his Estate, (for he was very rich, having got together above two hundred Talents) he distributed it amongst the Citizens, and was so constant a Professor of this Philosophy, that Philemon the Comic Poet takes notice of it in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. thus rendered by the ingenious Mr. Stanley in his Lives of the Philosophers: 
By him in Summer a thick Coat was worn;  
In Winter time (so Temperate) a Torn.  Diocles (as also our Author Philostratus) reports, that Diogenes persuaded him to part with his Estate, and to throw all the Money he had left into the Sea; saying, Abite pessum malae cupiditates, ego vos mergam, ne ipse mergar a vobis; for he thought that none could have Riches and Virtue together. Some of his near Friends that came to dissuade him from this course of Life, he beat away; being of a most resolute Spirit: his House was from Alexander, and his Wives from Philip. Furthermore Demetrius the Magnesian saith, he deposited some Money in the hands of a Banker, upon this condition, that if his Sons betook themselves to any Civil employment, it should be repaid to them again; but if to Philosophy, that it should then be distributed amongst the people, for as much as a Philosopher stands in need of nothing. Eratosthenes likewise relates, that Crates having a Son named Pasicles by his Wife Hipparchia, so soon as he arrived at man's estate, he brought him to the house of a young Maid that was his Slave, saying, this is an Hereditary Matrimony to you: but those who commit Adultery, are according to the Tragedians punished with banishment or death; and those who keep Concubines, were according to the Comedians, by luxury and drunkeness transported to madness. He was exceeding invective against all Common women, thereby (as some say) to exercise himself to bear railing from others. Beholding one time at Delphos a golden Image of Phryne the Courtesan, he cried out, This is a Trophy of the Grecian 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
He by the Foot him drew,  
And o'er the Threshold threw.  Mr. Stanley 's Transl. Alexander ask Crates, whether he would that his Country should be restored or no? Crates answered, 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 show 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 trimmed. 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 unhandsome, and always whilst he discoursed, laughed. In his old age he grew crooked, to which he alludes, when looking upon himself, and perceiving Death's approach, he said,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.—. 
— 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. Stanley his Lives of the Philosophers; Suidas; Laertii lib. 6. 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' 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 Virtue, without rendering it morose and ill natured to the brisk and airy, affected to the complaisant, fulsome 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 Virtue (which consisted in a selfdenying temperance) was great, the custom and discipline of his Sect, may justly atone for all his other illbred errors. Now besides our Theban Philosopher, (whom Philostratus here speaks of) there were other eminent men of the same Name, viz. Crates, an ancient Comic Poet of Athens, a Disciple of Polemon the Philosopher: Suidas. And Crates the Grammarian, (under Ptolemy Philom. Contemporary with Aristophanes) surnamed Criticus, or Homericus, for that he wrote fifty nine Books of Comment▪ upon Homer's Iliads and Odysseys: 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 Country's; of whom Pliny (lib. 7.2.) and Aelian (de Animal. 17.9.) make mention.  
[6] Sophocles, the Prince of Tragic 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 preferred before him, for the majesty of his Style, though not for the number of Sentences. He was Copartner 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 obtained 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 ask the Judg's opinion, whether that seemed to be the Work of an Idiot? The Judge did so highly esteem of it, that reproving his Sons very severely, he dismissed 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 rehearsed a Tragedy at the public place for trial 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 Romantic 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 Lacedæmonians, God Bacchus appeared 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' rejoicing 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; answered, 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 bestowed 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 Stage; such as leaving out the action of the Poet, by reason of his own ill voice; (for before his time, the Poet himself always acted;) he invented white Shoes, which the Actors and Dancers wore; he augmented the Chorus of Youths to fifteen, which before were but twelve; and likewise fitted his Tragedies to the Natures of his Actors. Also Vossius writes, that he first made use of Tribus Histrionibus, by adding, as Eschylus a second, so he a third Actor, who was therefore called Tritagonista, viz. an Actor of the third and last part. Concerning his death, notwithstanding what has been said before, Lucian writes, that he was choked with a Grapestone; which opinion is likewise confirmed by that Verse of S●tad. apud Stobaeum: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas saith, that besides his Tragedies he wrote likewise Elegies, Pa●ans, and some Prose. Cicero tells us, that a great golden Platter being taken out of the Temple of Hercules by theft, the God appeared unto Sophocles in a Dream, and told him who had done it; the first and second time he slighted the Vision; but upon its frequent soliciting him, he credited it so far, as to inform the Magistrate thereof: who commanding that person to be apprehended whom Sophocles had accused, he was no sooner charged with the Fact, but he voluntarily confessed it, and brought back the Plate. Cicero de Divinat. lib. 1.50. Caroli stephan's Edit. Sophocles▪ resided very much at Colonus, a place near Athens, from whence Oedipus living there an Exile was called Colon●us; at this place Neptune was worshipped▪ Cicero de Finib. lib. 5.2. Concerning the true Character of Sophocles, I find the Ancients had a great Veneration for him: Pompey when he was betrayed to the Egyptian shore by Sempronius, no sooner discovered his error, and grew jealous of his own ruin, but he (though too late) reflected on the great wisdom of Sophocles, and repeated to himself (saith Appian, lib. 2. the Civil. Bell. Rome) these Lines of his: 
To Tyrant's Courts, the Valiant and the Brave,  
Though free they enter, soon become their Slave.  Sophocl. Vell. Paterculus says, that one Age, and that not consisting of many years, did ennoble the Tragic Buskin, by means of those Divine-spirited men Aeschylus, Sophocles, and Euripides; lib. 1. Polemon the Athenian Philosopher, was so delighted with Sophocles, and with Homer, that he would frequently say they were both endued with equal wisdom; calling Homer, Heroical Sophocles; and Sophocles, Tragical Homer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. lib. 4. How much Virgil esteemed him, appears sufficiently in his Eclogues, when he says, 
Solo Sophocleo tua Carmina digna Cothurno.  Virg. Eclog. 8. The wise Simonides terms him, the Flower of Poets: his stile was so sweet, that Suidas tells us he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bee: his Verses masculine and lofty, as may be inferred from this Line of juvenal's; 
Grande Sophocleo carmen bacchamur hiatu.  Sat. 6. He left behind him five Sons, viz. jophontes, Leosthenes, Aristones, Stephanus, and Meneclides. Opsopaeus (in Greek Epigram 3. upon the Sepulchre of Sophocles) prefers Sophocles much before either Aeschylus or Euripides. We read in Plutarch, (de vitis X. Orator.) that Lycurgus enacted for a Law in Athens, That at the public expense of the City, there should be erected Statues of Brass for Aeschylus, Sophocles, and Euripides; also that their Tragedies should be exemplified, and fairly engrossed, for to be kept in the Chamber of the City: that the public Notary of the City should read them unto the Players, and that otherwise it were unlawful to Act them. Some think that Sophocles first introduced upon the Stage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Painting of Scenes; which Horace seems to aim at, when he says, Modicis instravit pulpita signis: but I rather find this Ornament to be first invented by Aeschylus, and afterwards perfected by Sophocles.    

CHAP. XI. What Apollonius answered to him that asked him, why he did not commit somewhat to writing? And of his five years' silence, wherein he did not utter so much as one word: but yet by Nods, and other signs, did very much good. Also concerning the Sanctuary of Tiberius.  
[1] WHen Euxenus asked Apollonius, why he did not commit somewhat to writing, being so good a Philosopher, and able to write so approved and quick a stile? his Answer was, That he had not yet exercised Silence; and from that time he began to think it his duty to [2] practise Silence. Wherefore laying a restraint upon his Tongue, yet nevertheless both with his Eyes and Mind reading many things, he committed all that he either heard or saw to his memory; by which exercise of his memory, when he was even an hundred years of Age, he was thought to excel [3] Simonides. He did likewise sing an 
* Composed by Simonides. See Lylius Gyr. Dial. 9  Hymn in praise of memory, wherein he saith, that all things are faded by Time; and that Time itself never groweth old, but is immortal through the memory. However, during the time of his Silence, he was no unpleasing Company; for his eyes and hands, as also the nodding of his head, signified something to all that was said: nor was he found unpleasant or morose, being of himself a lover of his Friends, and of an agreeable conversation. Moreover he affirmed, that this course of Life which he continued for five years together, was very irksome to him: being one who had many things to say, yet not to say them, that heard many exasperating speeches, yet not to hear them; and when provoked to reprove sundry things, only to say within himself, Be quiet Heart and Tongue! for he received with silence many opprobrious terms against himself. Now all this time of his silence he resided partly in [4] Pamphilia, and partly in [5] Cilicia; where notwithstanding he lived amongst such a soft and effeminate people, yet did he never speak one word. Sometimes when he came into a City that was full of sedition and division about vain Shows, he going to the People, and presenting himself to them in public, would by his hands and looks express that reproof which he intended against them, and thereby appease their discords; making them as mute as if they were conversant about the mysteries of Religion. For when men are at variance about such small matters as Shows or Horses, it is no great difficulty to pacify them; because they who are disorderly about such things, with blushes recollect themselves, and come to their right mind at the sight of any [6] grave person amongst them. Nevertheless when a City is oppressed with [7] Famine, it is no easy matter to appease their wrath, with ever so powerful restraining words: But the mere silence of Apollonius was able to work such an effect; for coming to [8] Aspendus, (the third eminent City of Pamphylia, which is situate by the River [9] Eurymedon) he there found nothing to be sold but Vetches, and such kind of mixed Grain, whereon so many people fed; because whatsoever Corn there was, a few Rich men that were of Power in the City, had hoarded it up, that so it might be sold adulterate out of the Country. Whereupon a great number of people of both Sexes, and of all Ages, flocked to the Governor, and carrying Fire along with them, threatened to burn him alive, notwithstanding he were fled to the Emperor [10] Tiberius' Statues; which were a more reverend and a safer Sanctuary, than those of Jupiter himself in [11] Olympia: in so much that one was thought to be impious, because he beat his own Servant, who had about him a Silver drachm signed with the Image of Tiberius. Wherefore Apollonius coming to the Governor, made signs to him to know what was the matter: The Governor answered, he had done nothing unjustly, but was unjustly wronged together with his people; and that unless he had reason done him, both he and his people should be destroyed. Upon this, Apollonius turning himself to those that stood about him, and admonishing them by his Becks to hear what their Ruler could say for himself, they not only kept silence, but also deposited the Fire upon the Altars that were there. Then the Governor taking courage, said, It is this and that man (naming several of the Citizens) who are the Authors of this Famine, by hoarding up the Corn some in one place, and some in another. The Aspendians hearing this, and encouraging one another to fall upon their Farms, Apollonius prevailed with them by signs, not to do that, but rather to summon those who were accused, and receive Corn from them of their own accord. Wherefore they being come to him, he had much ado to forbear relating his resolution of Silence, by persuading them with an Oration to do what he would have them: For he was exceedingly moved with the Tears of Women, Children, and Old men, who bewailing their misery, complained that they should speedily perish with hunger. Nevertheless Apollonius holding firm to his resolution of Silence, dictated in a Writing-Table this Reproof, which he delivered to the Governor to be read. Apollonius to the Aspendian Corn-Merchants, sendeth Greeting: The Earth is the Mother of all, for she is just; but ye being unjust, have made her to be your Mother only: So that unless you desist, I will not any longer suffer you to continue upon her. Being affrighted at these things, they replenished the whole Market with Corn, whereby all people were relieved.  

Illustrations on Chap. 11.  
[1] NOtwithstanding Monsieur Morellus, in his Latin Translation of Philostratus, places this Letter of Apollonius to the Corn-Merchants, in the succeeding Chapter; yet finding it related more particularly to the subject of this 11th Chapter, I thought it most proper to insert it here: and since, upon the perusal of Monsieur Viginere's French Translation of the same, I ●●nd he hath done the like.  
[2] He began to practise Silence; this Doctrine of Silence he learned from the Principles of Pythagoras, who enjoined it with so much rigour to his disciples, as an Art whereby to procure himself the more respectful attention: or rather, as Clemens Alex, says, that withdrawing themselves from things sensual, they might the more clearly and innocently contemplate upon God, Strom. lib. 5. of all Creatures, they had the greatest respect for Fish, by reason of their silence, says Athenaeus, 20. That Pythagoras received this Principle from the Egyptians, see Caelius Rhodig. Lect. Ant. lib. 15. ch. 23. The Government of the Tongue (saith jamblicus) is of all most difficult, lib. 1. ch. 31. wherefore Apuleius writes, That the first founder of Philosophy, first taught his disciples to hold their peace; and his first meditation in order to the procuring wisdom, was to bridle the Tongue, and keep our words within the wall of our Teeth, etc. Apul. Florid▪ 15. Quintilian (Declam. 19) says, he thinks there is no Virtue more difficult, than that of Silence. Laertius tells us, that the Pythagorean Novices kept silence five years, only hearing Pythagoras' discourses, but not seeing him, till they were fully approved of; and then they became of his Family, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Systeme, Laert. lib. 8. also Servius on Virgil, Aen. 10. However Aulus Gellius (lib. 1. ch. 9) writes, that this five years' silence was not required of all, but of some more, of some less; yet that none were enjoined less than two years' silence, as none more than five. The like Apuleius in his Florid tells us, that some were silent for a lesser space, especially such as were more Grave; but those who were more Talkative, were enjoined a quinquennial silence. The Pythagoreans for this their silence continued in great honour even to Isocrates' time, who in his Busiris says, That men more admired the Pythagoreans, who held their peace, than others who had obtained the greatest glory by speaking. Furthermore, Pythagoras enjoined his disciples some kind of perpetual silence; for he taught, 1. That we ought to be silent, or to speak things better than silence: and 2. To comprehend many things in few words, and not few things in many words; whence Zeno blamed such, who instead of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of Learning, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of Words. 3. and lastly, Pythagoras forbade his Scholars declaring his mysteries to others; Theoph. Gale, Court of the Gent. lib. 2. ch. 6. This Pythagorean silence answers that of job, ch. 6.24. Teach me, and I will hold my Tongue. Pythagoras held this to be the first rudiment of Wisdom, meditari condiscere, loquituri dediscere; as Pancirollus hath it, Tit. 10. the Horolog. Cardan speaking of Pythagoras' silence, wonders at the occasion of it; nisi (dixit) ut intelligeremus, nihil esse nocentius lingua; unless (saith he) we should thereby understand, that nothing is more mischievous than the Tongue, Tom. 2. l. 2. ch. 8. de Mut. Nulli tacuisse nocet, nocet esse locutum. How many men for one word speaking, have incurred banishment, imprisonment, poverty, disgrace, the ruin of themselves and their Families, the anger of their Prince, the imputation of foolish, wicked, impudent or dishonest, and sometimes the loss of their very Lives! Nay, Princes themselves (as the Lord Bacon well observes) have sometimes given Fire to Sedition, by witty and sharp speeches which have fallen from them. Caesar did infinitely prejudice himself by that speech, Scylla nescivit literas, non potuit dictare: for it did utterly cut off that hope, which men had entertained, that he would at one time or other give over his Dictatorship. Galba undid himself by that speech, Legi à se militem, non emi: which put the Soldiers out of hopes of the Donative. Probus likewise by that speech, Si vixere non opus erit amplius Romano imperio militibus, gave great despair to the Soldiers. And many more of the like I could instance; in so much that I may safely say, of all those that are killed for private Quarrels, (excepting such as die in the Wars) there is hardly one in four that suffers for any other cause, but words inconsiderately spoken. Simonides used to say, that he had often repent himself of his speech, but never of his silence. Plut. 
Quid de quoque viro, & cui dicas saepe caveto;  
Percontatorem fugito, nam garrulus idem est:  
Nec retinent patulae commissa fideliter aures;  
Et semel emissum volat irrevocabile verbum.  Horat. lib. 1. Ep. 18. This would be a very fit Inscription for the doors of all our Coffeehouses, wherein you can seldom behold a dozen persons, without their judas amongst them. The Dutch Knight that was Fined in our late King's time, for some words that he had spoken, would have made a rare disciple for Pythagoras ever after, when he desired leave only to Tickle it with tinking. Words make all sorts of men our Enemies, and none but Fools our Friends; therefore, Vir sapit, qui pauca loquitur. He that makes others afraid of his wit, ought himself to be afraid of their memory: for as much as I have known many men, who (though they could not break a Jest) could break a Head. So that whether it was to avoid these inconveniences of speech, or whether to enjoy the benefit of a tacit contemplation, that the Soul retiring into herself, might be diverted from all external objects and irregular passions; whether for the one reason, or the other, yet evident it is from all their own Writings that the Ancients as well Pythagoreans as others, did greatly esteem silence. Lycurgus' obliged the Spartans' to initiate their Children to silence from their very youth, Coel. Rhod. Lect. Antiq. lib. 13. ch. 5. Ammianus Marcellinus (lib. 21.) tells us, that Silence amongst the Persians was worshipped as a Deity. Plutarch says, that Silence argueth deep and profound Wisdom, it implieth Sobriety, is a mystical Secret, and Divine Virtue: Mor. of Intemperate speech. The same Author likewise tells a story of Zeno, who dining at a Feast in company of some Persian Ambassadors, and not having spoken a word all Dinnertime, they (by way of jeer) asked him what account they should give the King their Master of him? Marry (said Zeno) you may only tell him this, that there is an Ancient man at Athens, who can fit out a whole Meal without saying any thing: and so turned the laughter upon them. Hesiod says, that the Tongue ought not to be spent upon every body, but reserved as a Treasure. And of later times we find an Institute of justinian's, (in Oratione ad Antecess.) commanding all Students of the Law their set times for silence, and for speaking, after the Pythagorean manner; Loqui ignorabit, qui tacere nescit, Auson. But of all the Scholars that ever Pythagoras had, there never was any comparable to our Hero Apollonius, who not only persevered in his resolution, but also during the time of his silence, he did more works of piety and charity without speaking, than any other Philosopher ever did with it: besides those many opprobrious terms and provocations which were daily offered unto him, though not with more malice than his great patience could bear.  
[3] Simonides; There were several eminent men among the Ancients that bore this Name, as the learned Gerardus joannes Vossius writes. There was one Simonides who wrote the History of Dion and Bion, and lived soon after Euclid. Another Simonides Ceus, the Son of Leoprepes, who living before the Expedition into Persia, was born in the fifty sixth Olympiad, and died in the seventy eighth, being eighty nine years of age: he wrote a Scheme of Cambyses and Darius Government in the Doric Dialect, as also Xerxes' Sea-Engagement, and his Fight at Artemisium, in Elegiac Verses; but the Battle of Salamina he described in Lyric Verse. And many other things he did, as you may find in Suidas, Lilius Gyraldus, and Anonymus ad Olymp. 62. an. 2. There was also Simonides Magnesius, the Son of Sipylus, and Co-temporary with Antiochus Magnus, whose Acts he relates in Verse: more especially his War with the Galatians, wherein Antiochus' Caval●y was routed by the Elephants. Likewise another Simonides Amorginus Crinei, mentioned by Strabo, lib. 10. and by Eustathius, in his Comment upon Dionysius. But the person mentioned here by Philostratus, was another Simonides Ceus, Grandson by the Mother's side to Simonides the Lyric; this Simonides was surnamed Melicerta, and is said to have invented the Art of Memory. He lived about the 82. Olympiad, and flourished just before the Peloponesian War. Suidas says, that he wrote three Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or de rebus inventis: also three Books more of Genealogies, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Scholiast, upon the 11th. Book of Apollonius. Gerard. joann. Vossius de Histor. Graec. Pliny tells that he dwelled five years at Meroe, (an Island upon the Nile, at this day called Naulelate) where he wrote the History of Aethiopia. Natur. Hist. lib. 6. ch. 29. He further says, that the Art of Memory was first devised and invented by this Simonides Melicus, and afterwards brought to perfection by Metrodorus Sepsius; whereby a man might learn to rehearse the same words of any Discourse whatsoever after once hearing: Thus King Cyrus was able to call every Soldier that he had in his whole Army by their own Names. L. Scipio could do the like by all the Citizens of Rome. And Cineas (Ambassador to King Pyrrhus) the very next day he came to Rome, both knew and saluted by Name all the Senate, Gentry, and Cavalry throughout the whole City. Cicero Tusc. Quaest lib. 1. Likewise King Mithridates, reigning over two and twenty several Nations of different Languages, did himself give every one of them Laws, and administered Justice to them in their own proper Tongues, without the assistance of an Interpreter, and in making his Orations, still varied his Language according to the people's he spoke to. Also one Charmidas, or Charmadas, a Grecian, (whom both Cicero and Quintilian call Carneades) had so singular a Memory, that he was able to deliver by hear● the Contents word for word of all the Books that a man would call for out of any Library, as if he had read the same within Book. Pliny Nat. Hist. lib. 7. ch. 24. Furthermore Pliny speaking of Simonides, says, that he made an addition to the Greek Alphabet of these four Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Eustathius says he added but these three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Also, that to the Harp or Lute, Simonides added the eighth String, and Timotheus the ninth. Pliny Nat. Hist. lib. 7. ch. 24. and Plut. Mor. Sympos. lib. 9 Cicero speaking of the Nature of God, saith, Rogues me quid aut qualis sit Deus? Auctore utar Simonide: who being asked by King Hiero to show him what God was, desired one days time to consider of it; the next day being come, and the King thinking to receive his Answer, Simonides prayed to have two days more for consideration; which two days being expired, he then prayed for three; and so often as the King required his Answer, he still increased the number of days; whereat the King being amazed, enquired of him the reason why he did so? To whom Simonides replied, Because the more he considered of the thing, the more obscure and intricate it appeared to him. De Natura Deor. lib. 1.42. Ca●. Steph. Edit. Now the great veneration that Simonides had for God, might perhaps procure him that great share in his providence, which it appears by these two Stories he had. One time Simonides being at supper with Scopas at Cranon a City of Thessaly, news was brought him, that two young men were at the door earnestly desiring to speak with him; whereupon going to the Gate, he found no body there; but in the mean time, the Roof of the Dining-room fell down and killed Scopas, with all his other Guests. So beloved of the immortal Gods was Simonides, to be preserved from so eminent a danger, as Valer. Max. well observes, lib. 1. ch. 8. de Miraculis. Another time, Simonides having been a Voyage at Sea, and newly come on shore, he found the dead Body of a man lying unburied, whereupon out of charity he buried it, and was by the same Body admonished that night in a Dream not to set sail the next day; which he giving credit to, stayed ashore: but those that went to Sea were all cast away. Whereof being informed, he was not a little glad, that he had committed his life to the security of a Dream, rather than to the mercy of the Sea: and being mindful of the benefit received, eternised the memory of the dead person in a living Poem, etc. Val. Max. lib. 1. ch. 7. and Cicero Divin▪ lib. 1.52. Simonides offering to teach Themistocles the Art of Memory, he refused it, saying, He had more need of forgetfulness than memory, for that he remembered what he would not, but could not forget what he would. Another time, Simonides having requested of Themistocles a thing that was unjust for him to grant, Themistocles told him, That no man could be a good Musician that plays without time, nor a good Magistrate that governs without Law▪ Simonides used to say, That a man's Reputation is the last thing that's buried of him, unless we speak of such whose Honour and Virtue die before themselves. Plut. Mor. Simonides being ancient, and disabled from all other carnal and corporeal pleasures by reason of his years, he entertained one still which fed and maintained his old age, and that was the delight which he took in getting and hoarding up money; wherefore he is reproached for Covetousness, as we see in Plutarch. Mor▪ de Senect. He was a great lover of Silence, being used to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he had often repent of his speech, but never of his silence. Cael. Rhod. lib. 13▪ ch. 5 Pliny (Nat Hist. lib. 35. ch. 11.) speaks of a famous Painter of this Name, who acquired great reputation by drawing two Pictures, the one of Agatharrus the famous Racer; the other of the Goddess of Memory, called Mnemosyne.  
[4] Pamphylia, a Country in Asia the less, on the East-side of Cilicia, by the Mountain Taurus. It is called by Pliny, Monsopia; by Girava, Settalia; by Thevet, Zina; and by Nigrus, Caraman. The ancient Poets often mention it: 
Hunc quoque perque novem timuit Pamphylia messes.  Stat. lib. 1. Also Lucan: 
— Pamphylia Puppi  
Occurrit Tellus.—  lib. 8. There is also Pamphylia, a City of Media, Stephan.  
[5] Cilicia, a Country of Asia the less, bounded on the West with Pamphylia, on the East with Syria, on the North with the Mountain Taurus, and on the South divided from Cappadocia by the Cilician Sea. At this day it is commonly called Caramania or Caramanta, and not Turcomania, as Ortelius writes. It is divided into two parts, Campestris and Trachea, that is, the plain and the rocky. In this Country St. Paul was born. The Inhabitants are much inclined to Lying and Stealing, from whence the Proverb comes, Cilix non facile verum dicit. Situated for Long. 69. Lat. 37. Clim. 4. This place abounds much with Saffron, as you may learn from the Poets: 
Et cum scena croco Cilici perfusa recens est.  Lucret. lib. 2. 
Quotve ●erat dicam terra Cilissa crocos.  Ovid in Ibin. The Cilicians being eminent for Piracy, were overcome by Pompey, and afterwards made use of by him in his Sea-Fights against Caesar. 
Itque Cilix justa non jam pirata carinâ.  Lucan. lib. 3. Arias Montanus saith, that Cilicia was by the Hebrews called Chalab. And Stephanus conjectures from Herodotus that the Inhabitants of this Country were heretofore called Ach●ians. The derivation of its Name Cilicia was taken from the Hebrew Challekim, or Challukim, i. e. Lapidibus, for that the Country is full of Stones. 
Hinc Cilicis Tauri saxosa cacumina vitet.  Sil. Ital. lib. 13. Heretofore it was one of the most wealthy Provinces belonging to the Roman Empire; and eminent for its Proconsul Cicero.  
[6] Come to their right mind at the sight of any grave person: That the gravest Bird is an Owl, and the gravest Beast is an Ass, was the observation of a great modern Wit, hereby ridiculing Formality and Gravity in men; as if Gravity was an essential qualification both for Knave and Fool; 'tis the Ceremony of the Face, as all other Equipage and Ceremony is the Gravity of the Body, and peculiar as well to Offices and Employments as to men. Gravity in a Prince consists of his Crown, his Robes, his Guards, his Presence-Chamber, his Councils, Officers, Ministers of State, Retinue, etc. In a Nobleman, 'tis his Title, his Coronet, gilt-Coach, fine clothes, numerous Pages, Lackeys, etc. In a Lawyer, 'tis his Robes either of black or scarlet, his Coif, his under-Officers, etc. In a Clergyman, 'tis his Surplice, black Scarf, or Lawn Sleeves, his Clerk, or Lecturer, and saying Awmen with a laudable voice. In a General, 'tis his great Scarf hanging at his backside, his Commander's Staff, his under-Officers, his Drums, Trumpets, Colours, rich Furniture of his Horse, etc. Also for Places, the Gravity of a Court consists in the many Accesses to it, the several Sentries, Guard-Chambers, Chairs of State, Chambers of Presence, etc. Courts of Judicature, In the high Throne whereon the Judges and Justices sit above the rest of the people, in the Bar whereat the Prisoners hold up their hands, in the Crier, Tip-staves, Jailer, under-Officers, etc. Churches, In the high, gloomy, painted Windows, Altars richly furnished with Plate, as great silver Chalices, and Candlesticks, in Organs, in long Wax Tapers, a fine Ring of Bells, etc. These are the several kinds of Gravity which influence the silly vulgar people into an awful veneration and obedience; though being the greatest part of the World, Mankind may (in effect) be said to be governed by Rare Shows. Sir Formal Trifle, with his little Hat sitting on one side, his short Hair, short Band, great Ears, short black Cloath-Cloak bobbing at his tail, stroking his Gloves through his hands betwixt his Forefinger and his Thumb, as also his Eyes drawn awry with squinting at Heaven, his Nose shriuled up with speaking the godly Dialect, is the true Character of the people's Favourite, who think Gravity and Goodness always go together. This made not only Philostratus, but also the wise Florentine Secretary write, that nothing is more conducive to appease a popular Tumult, than some grave person of Authority appearing amongst them; and so sings Virgil: 

Tum pietate gravem, ac meritis si forte virum quem  
Conspexere, silent, arrectisque auribus adstant.   

If in their Tumults a grave man appears,  
All's hushed, and nothing stirring but their ears.   He therefore who commands in a mutinous Army, or seditious City, and desires to appease either the one or the other, aught (in my judgement) to present himself with the most grace and advantage that he can; adorned with all the ornaments of his dignity, and whatever else may render him venerable to the people. Thus in the year 1505. Pope julius the 11th. marching unarmed into Bologna, being accoutred with all his Pontifical habits, accompanied by his Cardinals arrayed in scarlet, and carrying along with him the holy Sacrament, did with that Formality and Ceremony overcome the wickedest of men, john Pagolo Baglione, who had been guilty both of Parricide and Incest; for notwithstanding his Guards were sufficient to have resisted the Pope, yet were not his resolutions strong enough to withstand the solemnity of that Ceremony: because, as Machiavil observes, Men are as seldom perfectly bad, as perfectly good. Machiav. discourse. lib. 1. ch. 27.  
[7] A City oppressed with Famine it is no easy matter to appease, etc. The Causes of Seditions and Tumults (saith the Lord Bacon) are Innovation in Religion, Taxes, alteration of Laws and Customs, breaking of Privileges, general Oppression, advancement of unworthy persons, Strangers, disbanded Soldiers, Factions grown desperate, and Dearths, or Famines. Bacon's Essays, ch. 15. Now of all these, Famine is the most prevailing Motive; and that is occasioned three ways: either by War, Wether, or ill Government. First, By War, when an Army or City through a long siege is reduced to that scarcity of Provisions, as necessitates them to feed upon Dogs, Cats, Rats, Mice, man's Flesh, and the like; as we read of the City of jerusalem when besieged by Titus, wherein a bushel of Corn was sold for a Talon, and Sinks raked to find old dung of Oxen to eat: Also of a certain Noblewoman that sod her own Child for meat. Of which you may read more at large in josephus de bell● jud. lib. 6. ch. 7, 8, 9, 10, 11. Also of the Famine amongst the Carthaginian Army; Titi Livii Decad. 3. lib. 9 The Famine amongst the Africans; C●s. C●●. lib. 1. The Famine in C●esar's Army; C●es. Comment. lib. 7. The Famine of the Ro●ans besieged in the Capitol. Livius, lib. 5. And many others as well ancient as modern; such as was at the siege of Colchester in our late Civil Wars, wherein I have heard a great Officer say, he once dined at an Entertainment, where the greatest delicacy was roasted Horseflesh, a Starch Pudding, and a dish of fried Mice: to so great extremities does War oftentimes reduce! Secondly, Unnatural Seasons, or Wether, does often produce a scarcity of Breadcorn, even to a Famine: In King Numa's Reign, the Poet assures us, that the Earth answered not the labour of the Husbandman, but miscarried sometimes by reason of an excessive drought, and at other times by reason of too much wet. 
Rege Numa, Fructu non respondente Labori  
Irrita d●c●pti v●ta colentis erant,  
Nam m●d● siccus erat gelidis Aquilonibus annus,  
Nunc ager assidua luxuriabat aqua.  Ovid. lib. 4. Fast. During the Reign of Valentinian, there was so sharp a Famine throughout Italy, that Fathers were forced to sell their Sons, Vt discrimen mortis effugerent. Nou. Titl▪ 11. apud Cod. Theod. Under the Emperor Honorius, so great was the scarcity of Victuals even in Rome itself, that the cry of the Market was, Pon● pretium hu●an● Carni, Set a price upon man's Flesh. Zozimus, 6. Annal. lib. 4. And long before, when L. Minutius was first made Overseer of the Corn, Livy reports, Multos è plebe, ne diutinâ fame cruciarentur, capitibus o●volu●is seize in Tyberim praecipitasse. What a miserable Dearth was that in Egypt, (held by the Ancients to be the Granary of the World) when for want of Bread, their greatest Noblemen were forced to sell, not only their Estates but themselves, and become Bondslaves to Pharaoh? Gen. 47.23. How universal was that which Agabus predicted, and came to pass under Claudius Caesar, whereof both Dion and Suetonius bear record with St. Luke, Acts 11.28. Also here in England, (though being an Island Droughts can never much hurt us, yet) have excessive Rains produced as ill effects: for, A. D. 1314 about the beginning of Edward the Second Reign, there was so universal a Dearth over ●his Land, that a Parliament was fain to be summoned on purpose to moderate the prices of Victuals; and upon St. Laurence-Eve, there was scarcely Bread to be gotten for the King's own Family: Also the year following, it increased so violently, that Horses, Dogs, yea Men and Children were stolen for Food, and what was more terrible, the Thiefs newly brought into Goals were torn in pieces, and presently eaten half alive by such as had been longer there. Thomas de la Moor. Likewise in the year 1317. in the 10th. year of the same King, as well the Famine, as a general Murrain amongst all kind of cattle, continued no less violent than before. Sam. Daniel. But to conclude this Tragical Discourse, the third and last thing which produces a Famine, and scarcity of Victuals, is many times the ill Government, wherein Monopolies are suffered, by which means some few rich men engrossing all, the rest are left to perish for want, as was the case of the poor Aspendians mentioned in this Chapter. Wherefore above all things, care should be taken, that the Treasures, Moneys, and Manufactures of a Kingdom, be not gathered into a few hands; for otherwise, a State may have a great Stock, and yet starve: for Money, like Muck, is not good except it be spread. Now this is done, by suppressing, or at the least keeping a straight hand over the devouring Trades of Usury, Engrossing, great Pasturages, and the like. Bac. Essays, ch. 15.  
[8] Aspendus, (the third mos● eminent City of Pamphylia, su●ated upon the River Eurymedon) was built by the Argives. The Inhabitants of this City used to offer up Swine in Sacrifice to Venus, because Mopsus at his arrival there vowing to offer up the first thing he met, it happened to be a Sow. Stephanus, as also Dionysius (vers. 851.) write, that this Town was founded by one Aspendus, from whom it derives its Name. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signify Maritimum, as Hen. Stephens renders it, unless there be manifest in the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Aspendus is reckoned by Ptolemy amongst the Mediterranean Cities of Pamphylia; and by him said to be far distant from the Sea: lib. 5. ch. 5. Also Strabo affirms it to be 60 stadia distant from the Sea: lib. 14. Nevertheless Montanus thinks that it is a Town hanging over the Sea, from that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that being situated on a Hill, it might overlook the Sea, and yet be some distance from it. Mela 1.13. Now Aspendus has the prospect of that Sea, wherein happened the great Engagement of the Athenians, under the Convoy of Admiral Cimon, against the Medoes and Persians, mentioned in the first Book of Thucyd. As also by Dionysius.  
9 Eurymedon, a River that rises out of the Mountain Taurus, and runs thorough the middle of Pamphylia: Mel●. Wherefore Ptolemy errs in placing the City Aspendus remote from the River Eurymedon; as he doth in his Tables.  
[10] Tiberius' Statues: It is no doubt (saith Polyd Virgil. lib. 1 ch. 5,) but that in the Infancy of Government, men did highly advance their first King's honour and praises, when either for their wonderful courage and virtue, or to flatter the condition of their dignity, or for some special benefit from them received, they magnified them as Gods; erecting Images to them, and taking pleasure in beholding the same. Macrobius writes, that Hercules was the first inventor of Statues or Images. Lactantius attributes them to Prometheus; and Diodorus, to the Aethiopians or Egyptians. Rachel when her Husband fled out of Mesopotamia, from his Father-in-Law Laban, did steal away her Father's Gods or Statues. And some think that men took occasion from God to make Images, who willing to show to the gross wits of men, some representation of himself, took on him the shape of men, and appeared to Abraham and jacob: from whence men received the manner of making Images of God, to keep him fresh in their memory. Thus Spurius Cassius in Rome erected the Image of Ceres in Brass. Afterwards the Statues of Men were made, to excite others to Noble erterprises: And for that cause the Athenians set up the Images of Hermodius and Aristogiton, who slew and expulsed the Tyrants. Leontinus Gorgias made himself an Image of pure Gold, without any hollowness, and erected it at Delphos in the 78th Olympiad. Likewise Pharnaces caused one to be made of Silver like himself, which Pompey in his Triumph removed. In Italy M. Atilius Glabrio erected the first Statue of Gold on Horseback, in remembrance of his Father. There were also Images made of Brass, Ivory, Wood, and Marble. See more at large of this Subject in Pliny's Natur. Hist. lib. 34. The manner of the Romans was to set up their Images covered, but the Grecians formed them all naked. These Statues of Tiberius' mentioned by Philostratus, might be those which Tacitus speaks of in the 14th. Book of his Annals, ch. 8. as also in the 3d. Book of his An. ch. 8. where it is said, That every wicked Fellow, if he could but catch hold on Caesar's Image, might freely and without punishment injure honest men, etc. At first there was no Statues nor Pictures in the Christian Church, but they crept in by little and little, and men made private Images of the Cross of Christ, and him upon it, after the Example of Moses, who set up the brazen Serpent; as also of Agbarus, Duke of the Edissenians, who sent a Painter to draw the Image of our Saviour Christ; but not being able to behold the brightness of his Face, Christ laid a Napkin thereon, wherein by his divine Power he printed the resemblance of his Visage, and so sent it by the Painter to the Duke. Polyd. Virg. lib. 6. ch. 10. We also read that St. Luke had the Image of the Virgin Mary in a painted Table. But Images were never publicly received and worshipped in the Church, till, about the year 630. (in the sixth Council held at Constantinople, by the Command of Constantine, and justinian the 2d. his Son) it was so decreed.  
[11] Olympia, a City near the Hill Olympus, wherein jupiter Olympius had his Temple; it is now called Langanico, or Stauri, as Castaldus writes; and not far distant from Elis and Pisa, two Cities of Greece. This City was famous for its Celebration of the Olympic Games every fifth year. Strabo tells us, that it was anciently called Arpina, lib. 8.    

CHAP. XII. How Apollonius' time of Silence being expired, he went to Antioch; Also concerning the Temple of Apollo-Daphnaeus, and of Daphne, and the great concourse of the Assyrians that followed him: Likewise his Precepts to his Disciples, and what they were to do the whole day.  
AFter this, the time of his Silence being expired, he came to [1] Antioch, surnamed the Great, and there entered into the Temple of [2] Apollo-Daphnaeus, to whom the Assyrians apply the Arcadian Fable, asserting that Daphne, the Daughter of the River Ladon, was born there; for there is indeed a River with them called Ladon, and they revere the Laurel, in commemoration (as they say) of the Virgin Daphne. Also, Cypress Trees of an immense height stand round about the Temple, and the Country yieldeth pleasant and gentle Springs of Water, wherein they report Apollo uses to bathe himself. The Earth of that place yields also a Grove of Cypress Trees, in memory (as they say) of [3] Cyparissus, an Assyrian Youth: and truly the beauty of the Tree gives credit to the Metamorphosis. But perhaps I may seem to recite too youthful Stories, whilst I mention these [4] Fables; which nevertheless I do, not for the Fables sake, but in order to my following Discourse. Now Apollonius, observing the Temple to be pleas●nt, but without any discipline, being inhabited by men half barbarous, said, Oh Apollo, change these dumb men into Trees, that they may at least make a noise like the Cypresses. Furthermore, observing the Springs how quietly they ran, without making any manner of noise, he said, The silence of this place is such, as it doth not permit so much as the Springs to speak. And when he beheld [5] Ladon, he said, Not only thy Daughter, Oh Ladon, is changed into another form, but also thou thyself, in that of a Greek and Arcadian, thou art become a Barbarian. After this, when he minded to discourse with them, he refused the rude and disorderly manners of the Inhabitants, saying, That he had need of Men and not of Clowns. Yet nevertheless, if he saw any civil persons, and such as were of good behaviour, he admitted them into his Conversation. He dwelled amongst the Priests, and at Sunrising performed certain Religious Rites in private, which he communicated only to those who had exercised four years' silence with him. But afterwards if he happened to be in any Greek City, where the Religious Rites were made public, he would discourse Philosophically with the Priests of the Temples concerning the Gods, and correct what errors he found amongst them. But if he came into any barbarous City, that had peculiar Manners of their own, he always enquired who were the Founders of their Rites and Customs, as also how long they had continued in that discipline; and then endeavoured to persuade them to change for the better. Afterwards applying himself to his Disciples, he commanded them to ask whatsoever they would; and told them, that whosoever would Philosophise so as he did, should in the 
* Aurora musis amica.  morning first converse with the Gods; then as the day grew on, discourse concerning the Gods; and last of all, consult of humane Affairs. Now when he had answered all such Questions as were asked him by his Companions, and was satisfied with their Converse, he would then apply himself to the multitude; yet never in the forenoon, but only towards the evening. And when he had discoursed with them so much as he thought convenient, he would be [6] anointed; and afterwards being rubbed, he went into cold Water, saying, that [7] Hot Baths were the old age of Mankind: from which, when the Antiochians were expelled for their enormous vices, Apollonius said, the King hath granted to you long life for your wickedness. Also the [8] Ephesians being about to stone the Master of the Baths for not making them hot enough, Apollonius said unto them, Ye accuse the Bath-master because you do not bathe well, but I accuse you for that you bathe at all.  

Illustrations on Chap. 12.  
[1] ANtioch, surnamed the Great: There were divers Cities among the Ancients which bore this Name: One the chief City of Pisidia, lying in the lesser Asia, and now by the Turks called Versacgeli; Long. 61, 20. Lat. 39, 36. Another upon the Mountain Cragus, being a City of the Cilician shore, bordering upon Pisidia and Pamphylia, and lying between Selinuntes and Nephelis, two adjacent Cities; Long. 62, 30. Lat. 38, 30. Another of Margiana, which (as Pliny writes) was called by some Alexandria, by others Seleucia, but at this day named Indion. Another in Caria, now called Pythopolis Another near the Mountain Taurus, a Bishop's See; Long. 68, 40. Lat. 39, 20. This City took its Name from Antiochus the Great, who fled from Syria to that place, when he was overcome by the Romans; herein St. Luke the Evangelist was born. Another which is the Metropolitan City of Mesopotamia, called at this day Nisibis, founded by King Seleucus, who therefore Christened it after the name of his Father Antiochus; it stands upon the River Tigris. There were likewise seven other Cities called by the Ancients after this name, which being inconsiderable, I shall here omit. But Antioch the Great, mentioned in this place by Philostratus, was a famous City of Syria, built by Seleucus Nicanor, (to whom, in honour of his memory, in Mount Casius they observed sacred Solemnities, as to a Demigod;) this was sometimes the Seat of the Syrian Kings, third City of the Roman Empire, third Seat of the Christian Patriarches, and place where the first Council w●s held, also wherein men first received the name of Christians; Long. 68.10. Lat. 36.20▪ This City was called by some Epiphan●, by others Reblatha, or Rebla, by others Theopolis, or the City of God, and by others the Daphnean Antioch, because it is but five miles distant from the Sacred Daphne. Villonovanus calleth it Aleppo, upon which indeed it bordereth; and by others it is named Alexandria, however in our common Maps they appear to be three distinct Cities bordering upon one another. Strabo in his Geography (lib. 16.) tells us, that there were four Cities (viz. Antioch near Daphne, Seleucia in Pieria, Apamea and Laodicea) which by reason of their concord were called Sisters; he saith, that all four were built by Seleucus Nicanor, who named the first Antioch the Great, from his Father Antiochus; the second Seleucia, from his own name; the third Apamea, from his Wives; and the fourth Laodicea, from his Mothers. No City was more famous amongst the Ancients, than this of Antioch, and none at present more desolate and ruinous: Boterus calls it, the Sepulchre of itself; and Niger, a great Wilderness, being left but a small Village in the midst of its own Walls.  
[2] Apollo-Daphnaeus; so called, from that Fable of Daphne, which you may read at large in Ovid's Metamorph. lib. 1. Daphne was the Daughter of the River Paneus, or Ladon, with whom Apollo being violently in Love, and she refusing his unchaste embraces, he pursued her to ravish her by force; whereupon Daphne being unable to outrun him, prayed to her Father the River, that by some Transformation he would rescue her from Apollo's violence, who immediately thereupon transformed her into a Laurel: 

Vix prece finita torpor gravis occupat artus,  
Mollia cinguntur tenui praecordia libro,  
In frondem crines, in ramos brachia crescunt.  
Pes modo tam velox pigri● radicibus haeret,  
Ora cacumen habent, remanet nitor unus in illa.   Ovid. Metam. lib. 1. 

Having prayed, a numbness all her Limbs possessed,  
And slender films her softer sides invest:  
Hair into Leaves, her Arms to Branches grow,  
And late swift Feet are standing Roots below;  
Her graceful Head a leafy Top sustains,  
One beauty throughout all her form remains.   Thus Daphne is said to be changed into a never-withering Tree, as an Emblem of what immortal honour a Virgin obtains by preserving her Chastity inviolable. She is called the Daughter of Paneus, because the Banks of that River abound with Laurel; to be beloved of Apollo, in that the fairest grew about his Temple of Delphos; to fly his pursuit, in that they affect the shadow; and to resist the Fire of Lust, in not being scorched by the Sun, nor by Lightning. About five miles from Antioch (as I said before) stood this fair and sacred Daphne, which Ortelius in his Theatre hath presented to the view of his Spectators, with a peculiar description thereof; Sozom. lib. 5. ch. 18. It was ten miles about, being on all sides environed with many stately Cypresses, and other Trees, which suffered not the Sun to salute the Earth. It was replenished with variety of Flowers, according to the Season, and with great diversity of Waters. One Spring there was, deriving (as men suppose) her water from the Castalian Fountains, to which Superstitious Antiquity attributed a Divining faculty with like name and force to that of Delphos. Here were erected sumptuous Buildings: the Temple of Apollo Daphneus, with a stately Image therein; the Work (as was thought) of Seleucus: also Diana's Chapel and Sanctuary; Niceph. lib. 10. ch. 18. Evagr. lib. 1. ch. 16. Strabo, lib. 16. julius Capitolinus writeth, that Verus a voluptuous Emperor spent four Summers here, and Wintered in Laodicea and Antioch. Severus put to death certain Tribunes, by whose negligence several Soldiers were suffered to Riot here. The Oracles added great renown to this place, which were delivered out of these Daphnean Waters, by a certain breathing wind. From hence is Hadrian the Emperor reported to have received the faculty of Divining▪ by dipping a Cypress-leaf in that Fountain; and for the same purpose julian did frequently resort hither: also before he began his War against the Persians, he first sent to inquire of these Daphnean Oracles, what his success should be? who returned him this Answer, That the Bones of one Babylas a Bishop, and other Christian Martyrs, being interred amongst them, their Divining power was ceased: whereupon julian commanded the Christians to remove them; which (saith Theodoret) was accordingly done with a most solemn Procession, and singing of Psalms; making this the burden of each Verse, Confounded be all they that worship graven Images: whereat julian being enraged, began his Persecution against the Christians. Nicephorus (lib. 16.23. & 17.14.) speaketh of the continuance of this Daphnean Grove, honoured with Buildings and Spe●tacles by Mammianus and Chosroes. Apollo's Image placed therein was made of Wood, covered over with Gold: Theodosi●s forbade the cutting of any of those Cypresses. This place had many Names; julian called it, the Habitation of the Daphnean God; Claudian, Apollineum Nemus, and Sacra Tempe; Dionysius, Optima Tempe; and sometime it is called, Constantiniana Daphne.  
[3] Cyparissus an Assyrian Youth, is feigned to be the Son of Telephus, and Inhabitant of Caea, one of the Cycladian Islands; the Fable of him is at large described by Ovid in his Metamorphos. lib. 10. 
Affuit huic Turbae metas imitata Cupressus,  
Nunc Arbor, puer ante— etc.  How Cyparissus was a lovely young Boy, and Favourite of Apollo: who killing by chance a Stag, pined away with sorrow; and desiring the Gods that he might remain a perpetual mourner, was transformed into that Funeral Tree. He is feigned to have been beloved of Apollo, for that he was studious in Poetry; and because the Cypress Tree being cut down or Lopped, (as Man, by the Sith of Death) re-flourisheth no more, it was therefore used at Funerals: yet only at the Exequys of the more Noble. Urns were also wrought of the same, to enclose the Bones of them who died for the Public good: thinking it preserved them from putrefaction. The branches they stuck at the doors of the deceased, lest any ignorantly entering, should be polluted with the dead Body; according to the Levitical Law: wherefore Pliny writes, that the Cypress is consecrated to Pluto, lib. 16. ch. 33.  
[4] Fables; The Antiquities of the first Age were buried in oblivion and silence: which silence was succeeded by Poetical Fables; and those Fables supplanted by the Records we now enjoy: So that the mysteries and secrets of Antiquity were distinguished and separated from the evidence of future times, by the Veil of Fiction, which interposed itself between those things which perished, and those which are extant. If we seriously reflect upon the mendacity of Greece, we shall find, that a considerable part of the Ancient times was by the Greeks themselves termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, made up of Fables. And surely, the fabulous inclination of those days, was greater than any since; which swarmed so with Fables, and from such slender grounds, took hints from Fictions, poisoning the World ever after; wherein, how far they amplified, may be drawn from Palephatus his Book of Fabulous Narrations. That Fable of Orpheus, who by the melody of his Music drew Woods and Trees to follow him, was raised (saith Dr. Brown, Vulg. Err. lib. 1▪ ch. 6.) upon a slender foundation; for there were a crew of mad women retired into a Mountain, from whence being pacified by his Music, they descended with boughs in their hands; which gave sufficient occasion for those Fabulous times to celebrate the Magic of Orpheus' Harp, as having power to attract the senseless Trees about it. That Medea the famous Sorceress could renew Youth, and make old men young again, was nothing else but that from the knowledge of Simples, she had a Receipt to make white Hair black, and reduce again old Heads into the Tincture of Youth. The Fable of Geryon and Cerberus with three Heads, was this: Geryon was of the City Tricarinia, that is, of three Heads, and Cerberus of the same place was one of his Dogs, who running into a Cave upon pursuit of his Master's Oxen, Hercules by force drew him out of that place; from whence they affirmed, that Hercules descended into Hell' and brought up Cerberus into the Land of the Living. Upon the like occasion was raised the figment of Briareus, who dwelling in a City called Hecatonchiria, they reported him to have an hundred hands. They gave wings to Dedalus, because he stealing out of a window from Minos, sailed away with his Son Icarus; who steering his course wisely, escaped; but his Son carrying too high a Sail, was drowned. That Nio●e weeping over her Children, was turned into a Stone, is nothing else but that during her life she erected over their Sepulchers a Marble Stone of her own. When Actaeon had ruined his Estate with Dogs, and the prodigal Attendants of Hunting, they made a solemn story of it, how he was devoured by his own Hounds: and upon the like grounds was raised the anthropophagy of Diomedes his Horses. Also upon such a slender foundation was erected the Fable of the Minotaur; for one Taurus a Servant of Mino●, got his Mistress Pasiphae with Child; from whence the Infant was named Minotaurus, and Pasiphae accused of admitting conjunction with a Bull: which gave a hint of depravity to Domitian, to act the Fable in reality. In like manner, Diodorus presents us with such another Nativity of that famous Fable of Charon; who being no other but the common Ferryman of Egypt, that wasted over the dead bodies from Memphis, was made by the Greeks to be the Ferryman of Hell, and many solemn Stories raised of him. Likewise that the generation of Castor and Helena was out of an Egg, because they were born and educated in an upper room, according to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which with the Lacedæmonians had the same signification. That Romulus and Rhemus were suckled by a Wolf, because Acca Laure●tius Nursing them, and she being an infamous Strumpet, was called in derision Lupa; Lupanaria amongst the Romans signifying Brothel-houses, and Lupa a Strumpet: And many more of the like nature could I instance, quas nunc prescribere longum est. The learned Herbert Baron of Cherbury saith, the original of Fables was this: That the several Countries and Ages having their several Gods, and the people, to magnify their own, raising Lies on one another's Gods, feigned them to be guilty of Rapes, Murders, Frauds, etc. instancing particular Stories of them, which were afterwards delivered to posterity by the Greek and Roman Poets: Wherefore to furnish men with a right opinion of the Gods, as also purge Divinity from all these absurd Notions, Romulus did in his time order a public Reformation of Religion, as Dion▪ Halicarnass▪ writeth, lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. quae ita vertit interpres: Caeterum fabulas de ipsis (Graecis) a majoribus tradit●s, probra eorum continentes, ac crimina impr●●a, censuit, inutilesque ac indecentes, ac ne probis quidem viris dignas; nedum Diis sup●ris; repudiat isque his omnibus, ad bene & praeclare de Diis sentiendum ac loqu●ndum cives suos induxit, ni●il iis affingi passus quod beatae illi naturae parum esset consentaneum. Neque enim Coelus à suis liberis exectus apud Romanos traditur. Neque Saturnus proprios natos abolens m●tuensque, ●e ipsorum appetatur insidiis: non jupiter Saturnum Patrem regno dejectum Tartareo includens carceri: nec item Deorum Bella, vulnera, vincula servitutesve apud homin●s: nullum apud ●os Festum atratum, aut Lugubre agitur, in quo mulieres sublatos è medio Deos planctibus & lamentis prosequantur: qualia sacra Graeci faciunt, raptam Pr●ferpinam ●asusque Bacchi r●ferentia, & id g●nus alia. Yet notwithstanding all this, the Greek Fables soon after prevailed amongst the Romans. Natalis Comes in his Mythology, (lib. 1. ch. 2, 3, 4.) treating of the Fables of the Ancients, divides his discourse into five parts▪ 1. d● fabularum utilitate; 2. de fabularum v●rieta●e; 3. de fabularum scriptoribus; 4. de Apol●gorum fabularumque differentia; & 5. de partibus fabu●●rum. Which I shall here reduce into three: 1. de fabula●um utilitate; Plato (de Respub. lib. 2.) commands all Parents to instruct their Children the first thing they do, in the knowledge of good and virtuous Fables▪ for that the hidden mysteries of all the Heathen Gods, and Heathenish Religion, are comprehended in their Fables: thus were the Vulgar terrified into good manners, when awed by jupiter a Thunderbolts, Neptu●e's Trident, Cupid's Darts, and Vulcan's fiery Torch. Under most of the Ancient Fictions, lay couched certain Mysteries and Allegories, even from their first invention: Therefore says the Lord Bacon, (Wisd. of the An●.) who can be so stupid and blind, as (when he hears how Fame, after the Giants were destroyed, sprang up as their younge●● Sister) not to refer it to the murmurs and seditious reports of both sides, which are wont to fly abroad for some time after the suppressing of Insurrections? rections? Or when he hears how the Giant Typhon, having cut out and brought away Jupiter's Nerves, which Mercury stole from him, and restored again to jupiter; doth not presently perceive, how fitly it may be applied to powerful Rebellions, which take from Princes their Sinews of Money and Authority; but so that by affability of speech, and wise Edicts, (the minds of their Subjects being in time privily, and as it were by stealth reconciled) they recover their strength again? Or when he hears how (in that memorable Expedition of the Gods, against the Giants) the braying of Silenus' Ass, conduced much to the profligation of the Giants, doth not confidently imagine, that it was invented to show how the greatest erterprises of Rebels, are oftentimes dispersed with vain rumours and fears? Moreover, to what Judgement can the conformity of Names seem obscure? seeing Metis, the Wife of jupiter, doth plainly signify Counsel; Typhon, Insurrection; Pan, Universality; Nemesis, Revenge; and the like. Another Argument to prove that these Fables contained certain hidden and involved meanings, is, seeing some of them are so absurd and foolish in the very Relation, that they do as it were proclaim a parable afar off: for such Tales as are probable, may only seem to be invented for delight, and in imitation of History; but as for such as no man would imagine or relate, they seem to be sought out for other ends. Therefore in the first Ages, (when Humane inventions and conclusions, which are now common and vulgar, were new, and not generally known) all things were full of Fables, Aenigmas, Parables, and Similes of all sorts, whereby they sought to teach and expound knowledge to the Vulgar: for as Hieroglyphics preceded Letters, so were Parables more ancient than Arguments. Dion. Halicarnass. lib. 1. says, è Graecis fabulis nonnullae sunt hominibus perutiles: ●liae siquidem sunt, quae naturae opera sub allegoriis contineant; aliae humanarum calamitatum habent cons●lationem; aliae terrores, animorumque perturbationes à nobis depellunt, opinionesque parum honestas destruunt; aliae alterius cujuspiam utilitatis causa fuerunt inventae. First therefore, some of these Fables contained in them many secrets of Nature, as that where Venus is said to be born of Froth, and where Phoebus is said to have killed the Cyclopes because they made Thunderbolts for jupiter. Other Fables show the inconstancy of Fortune, and teach us to bear adversity with courage, as those things which are reported of Phoebus' looking after Admetus' cattle; others reform us from all wicked principles, Cruelty, Perfidiousness and Lust, as the Fable of Lycaon. Again, some deter men from Vice, as Ixion's punishment in Hell; others exhort men to Courage, as the Fable of Hercules; others withdraw us from Avarice, as the Thirst of Tantalus; others condemn all sudden Rashness, as the misfortune of Bellerophon, and blindness of Marsya; others induce us to Virtue, Piety and Religion, as the wonderful pleasure of the Elysian Fields; and lastly, others deterring men from wickedness, as the infernal and cruel Triumvirs judging and condemning the Souls of men departed: And this may suffice to show the great use the Ancients made of their Fables. 2. de fabularum varietate; there are several kinds of Fables, whereof some take their names from the places where they were invented, some from the Authors of them, and some from the nature of the subject: as those of Cyprus, Libya, Cilicia, Arcadia, and Sybaris, from the place; those of Homer, Aesop, etc. from the Authors; and those many subjects of Tragedy and Comedy, from the Nature of the subject. 3. de fabularum scriptoribus; there were many writers of Fables among the Ancients, whereof Aesop the Samian was ever esteemed the most ingenious; and besides him, Hesiod composed in verse a Fabulous History of the Original of the Gods: And Eusebius tells us, that P●rphiry wrote several Books, wherein he endeavoured to accommodate the Genealogies of the Gods to Reason and Nature. Also Cicero (in his Nat. Deor.) saith, that Zeno, Cleanthes, and Chrysippus composed many Books of Commentaries upon the ancient Fables, which are now lost. As likewise Orpheus, Musaeus, Mercurius, Linus, Phurnus, Palephatus Stoicus, Dorothaeus, Evantes, Ponticus Heraclides, Silenus Chi●s, Anticlides, Evartes, and many other Mythologizers, out of whose Writings Ovid compiled his Metamorphosis. More of this subject may be read at large in Natalis Comes, Apollodorus, and others.  
[5] Ladon, a River of Arcadia, near which the Poets feigned the Nymph Syringa to be transformed into a Reed. The greatness of this River is mentioned by Calli●achus; its length, by Dionysius; its clearness, by Pausanias; and its rapacity, by Ovid. Ar●ades hunc L●donq▪ rapax. Fast. 2.  
[6] He would be anointed; Ointments (as josephus writes) were used long before the Trojan War, though Pliny saith the contrary; for we read that jacob sent them to his Son joseph in Egypt: and Moses, that was 350 year before the Siege of Troy, maketh mention of Ointments, concerning the Sanctification of the Tabernacle, and Priests of the Old Testament: however it is not known who was the first deviser of them. Pliny and Solinus report, that Alexander when he won the Camp of Darius, found among other Jewels and Spoils, a Cask of rich Ointments, that very much delighted him. But Herodotus doth declare, that it was in frequent use before Darius' time: For Cambyses, Son to Cyrus, sent Ambassadors to Aethiopus King of the Macrobians, with great Presents, whereof a Box of Ointments was one. I know not the certain time when they were first introduced into Rome, but we read in Pliny (lib. 13. ch. 3. Nat. Hist.) that the 565th year of that City, Antiochus being vanquished, and all Asia subdued, P. Livinius Crassus and julius Caesar being then Censors, commanded that no Foreign Confection of Ointments should be sold in the City of Rome. Pancirollus tells us, that the Romans derived this custom of Anointing themselves, from the Greeks; who after they had washed the Body with Water, ever anointed it over with perfumed Ointments, kept in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Vessel so called, which they had for that purpose: Now the reason of this was, (as the Scholiast in Aristoph. hath it) to close up the pores again, after they had been opened by the hot weather; or by anointing before they went into cold Water, to keep out the cold; as we see Apollonius did. We read also, that both Greeks and Romans used to anoint their Heads,— habent unctae mollia serta comae, Ovid. which they did either to keep out any Fumes ascending thither from drink, or to open the pores that so they might evacuate the sooner: wherefore it was generally used at great Entertainments. He that would read more concerning the virtue, several kinds, and manner of using these Ointments, let him look into Athenaeus Dipnos. lib. 3. ch. 14, 15, etc.  
[7] Baths were used by our Forefathers as constantly before Meals, as we use Water to wash our hands; nor was there any extravagancy wherein the Ancients did more excel, than in that of their Baths. So magnificent were the Roman Baths, so stately and glorious were their Fabrics, that they resembled so many Cities. But above all, the two most famous were the Antoninian and Dioclesian: the Antoninian Baths (as Palladius in his Antiq. Vrb. Rom. saith) were built by Alexander, being of a prodigious height, and adorned with great Marble Pillars; the Dioclesian, which were also of a vast height, had 140000 men employed for many years together in building them. These Baths alone were so capacious, as they contained for the use of washing, 1600 several Seats, and those all of polished Marble: an accurate description whereof, is already given us by Vitruvius, lib. 5. ch. 10. Agrippa, as witnesseth Pliny, built (during his Aedilship) for the free use of the Public, one hundred and seventy Baths; and the same Author likewise adds, that at Rome in his time their number was infinite: And for the largeness, some of them, saith Olympi●dorus, were ingenti, or as Cassiodorus writes, mirabili magnitudine. Ammianus (lib. 16.) saith, that their Baths were in modum Provinciarum extructa, built in the manner of Provinces. Neither were their insides less glorious than their outsides: for Seneca (in his 86 Ep. lib. 13.) describes the common Bathing-rooms to be rather like the Palaces of Princes, than places only for the washing off sweat and filth of their Bodies; and accordingly Statius agrees, in this his description of them: 
Nil ibi plebeium, nunquam Temesaea notabis  
Aera, sed argento foelix propellitur unda,  
Argentoque cadit, labrisque nitentibus instat,  
Delicias mir●ta suas.—  in balneo Etr●sci. Rosinus in his Chapter de Thermis, affirms, they used to anoint the very Walls of their Baths, with rich odoriferous Unguents; and that even of such Baths that were but for the use of Servants, Rosin. Antiq. Rom. But as Dr. Hakewell observes, the most considerable expense about their baths was, the charge which they were at in heating the Water, especially being so large, that one of them contained at least ten times so much in compass as the King's Bath in bath, and that to be heated so hot as they could hardly endure their Bodies in it: which Plutarch testifieth in the 8th Book, and 9th Chapter of his Symposiaches. Hakewel● Apol. for Provide. lib. 4 ch. 8. Moreover Plutarch saith, that while they were in them, they drew in Air that was mingled as it were with Fire and Water; whereas in ancient times men could sleep, eat, and drink in their Baths, without over-heating their Bodies. Now however some few among them used Bathing for their health sake, yet Artemidorus tells us, that a Bath in his time was little else but a passage to Supper; so as they which eat often, washed as often: it being therefore observed of Commodus the Emperor how often he eat, by his Bathing seven or eight times in one day. And among the Christians, Sisinius a Bishop was censured as intemperate, for washing twice in a day. Many there have been, saith Plutarch, (in his Precepts of Health) who have brought themselves to this pass, that they could neither eat nor drink unless they had first either Bathed, or sweat in a Stove; among whom Titus the Emperor was one, as they did testify who had the cure of him when he lay sick. And in the same Book, he bringeth in Zeuxippus giving precepts of Diet, and persuading men not to think it strange, if they come now and then to the Table without having been at the Bath or Hot-house before: so common a thing was it in those days at Rome, to make use of their Baths before they came to their Meals. Many have declaimed against Bathing in excess, and some have preferred hot Baths, and others cold Baths, as we see Apollonius did, but few have ever decried them altogether. Clemens Alexandrinus reckons up the several good effects of Bathing, as cleansing, warming and comforting the Body, besides the great pleasure of it. Suidas says, that Baths are uncertain cures for pains, but certain guides to pleasure; which agrees with that old Inscription which was written over the Baths: 
Balnea, Vina, Venus corrumpunt corpora nostra;  
Sed vitam faciunt Balnea, Vina, Venus.  Coel. Rhod. lib. 28. Camerarius (in his Hor. Succisiv. lib. 2. ch. 14.) demonstrates, that the Pagans have been more modest in their Stoves and Baths, than many of the Christians were: for though under the Rule of that monster Heliogabalus, the Baths of Rome were open both to men and women promiscuously, yet both before and since it was a thing prohibited by the Roman Laws; and was then only practised for a time, Regis ad exemplum: for Romulus, the first King of the Romans, ordained, that whatever man should suffer himself to be seen naked by a woman, should die. Plutarch speaking of the modesty of M. Cato, writeth, That in old time Fathers were ashamed to bathe before their Children, and the Father-in-Law before his Sons-in-Law: he further addeth, that Cato was as much ashamed to utter an unhandsome word in his Son's presence, as in presence of the Vestal Virgins: that they never bathed together, for that the Sons-in-Law being out of countenance to uncover their Bodies before them, never met in Baths or common Stoves with their Fathers-in-Law. To this we may annex the Speech of Cyrus to his Sons a little before his death: If any of you (saith Cyrus) desire to take me by the hand, or to see my eyes, let him come while the breath is in me; for after I am dead and covered, I command you, my Sons, not to let my Body be uncovered or looked on, either by yourselves or any one else; Xenoph. lib. 8. And as I have been informed, Maximilian the first Emperor of that name, did the same. It is written that the Emperor Adrian made a Law, That men should have their Baths apart from the women: which Law was confirmed by Alexander Severus, and afterwards followed by justinian. Moreover the ancient Canons admitted not of this ignominy, for in them it is forbidden that men should bathe and wash with women, because the very Pagans were against it: notwithstanding to our shame we see it allowed amongst the Christians of this Age. Finally now, to conclude this discourse of Baths, let me not be unmindful of those hot ones at Bath, which providence hath furnished this Nation with, and which by relation are no way inferior to any of the Ancients, curing many distempers of all sorts, and that as well inward as outward, especially since they take to drinking them, which of late years they have done; in so much that Nechams Verses, may as justly be verified of their goodness at this present, as they were 400 years since, about which time he is said to have written them in these words: 
Bathoniae Thermis vix praefero Virgillanas',  
Confecto prosunt Balnea nostra Seni.  
Prosunt attritis, c●llisis, invalidisque,  
Et quorum morbis frigida causa subest.   
[8] Ephesians, a people of Asia the less, and Inhabitants of that great and famous City Ephesus, which is now called Alt● Luoco; but of this more hereafter.    

CHAP. XIII. What kind of speech Apollonius used; and what Answer he made to the Question of a Logician. Also of his departure from Antioch to the Indies; and how coming to the City Ninus, he there met with Damis; who admiring Apollonius, became his perpetual Companion; intending accurately to commit to writing all his Sayings and Deeds.  
APollonius used a kind of speech neither [1] Dithyrambical, or swelling with Poetical expressions, nor on the contrary very Refined and [2] Hyperattick; for he esteemed such expressions unpleasing as exceeded the [3] Attic mediocrity: Neither in his discourse did he affect curious niceties. No man ever heard him speak [4] Ironically, or act the [5] Peripatetic to his hearers; but as out of the [6] Tripos, when he discoursed he said, This I know; or, Thus it seemeth to me; To what purpose are these things? You must know, etc. His sentences were compendious and smart; his words very significant, and fitted to the things themselves; also what he uttered, carried the sound of Authority with it, as if enacted by the Sceptre. Being asked by a certain Logician, why he did not seek and inquire; his answer was, That he sought when he was a Youth, and that now it became him no longer to seek, but to teach the things which he had found. When he further asked him, how therefore a wise man ought to speak; he answered, as a Lawgiver; for a Lawgiver must make those things Injunctions to the people, which he himself is first persuaded of. This was the manner of his behaviour at Antioch, whereby he drew unto him even those that were the least given to Learning. Afterwards he resolved to take a longer journey, and go to the Indies, that he might there talk with those wise men, who are called [7] brahmin's and Hyrcanians: for he said, that it chiefly concerned Young men to Travel abroad into the World. He likewise expected to learn many things by the way, of the Magicians of Babylon and [8] Susa; and therefore discovered his resolution to his disciples, who were seven in number. They endeavoured to divert him from it; but he said unto them, I have consulted with the Gods about this affair, and told you now what I resolved upon, only to try whether you be hardy enough to undergo the same things with me: therefore since ye discover yourselves to be soft and effeminate, farewell! do you study Philosophy, but I must go whither both Wisdom and the Gods lead me. Thus having finished his discourse, he departed from Antioch with only two Servants, who were his Country men; one of which could write a very swift, and the other a very fair hand: with whom he travelled along to the ancient City of [9] Ninus, wherein he beheld a Statue erected after a barbarous fashion: it was [10] To the Daughter of Inachus, having little horns ready to shoot out on both sides her forehead. Now as he was admiring this Statue, and variously contemplating about that and other things which he had heard from the Priests and Prophets, there came to him one Damis a Citizen of Ninus, whom I before 
* See lib. 1. chap. 3.  mentioned in the beginning of this discourse, saying, that he travelled together with Apollonius, and was a partner with him in his trading for all kind of Philosophy, as also one that committed to writing many of his remarkable ' Deeds and Sayings. Now this Damis admiring Apollonius, also having a desire to travel with him, he said unto him, Oh Apollonius, let us travel together, thou following God, and I following Thee! Moreover thou mayst think me worthy of esteem; for, though I should know nothing else, yet am I well acquainted with the way to Babylon, knowing both how many Cities there be, and the Towns wherein the best accommodation is to be had, it being not long since I returned from thence. Likewise how many [11] Languages are spoken by the Barbarians, such as the Armenian, Median, Persian, and Cadusian, all which I understand perfectly well. To this Apollonius replied, My Friend, I am well skilled in all these, notwithstanding I never learned any one of them. Damis being in admiration at this, Apollonius said further to him, Do not wonder that I pretend to [12] understand all the Languages of men, for I can tell even those things which they conceive in their very thoughts. When the Assyrian heard this, he prayed unto him, and respected him as a God: also resigning up himself to his discipline, committed to memory all that he could learn. This Assyrian had a reasonable Talon of expressing himself, though no great Elegancy in writing, being educated amongst the Barbarians: but for discourse, converse, and whatsoever he saw or heard, he could well enough describe, and compose Memoirs thereof, being practised therein, as appears by the Books which he composed of the Acts and Sentences of Apollonius; wherein he omitted none of those things that were either said or done by Apollonius, though never so trivial. And here it will not be amiss to insert what Answer he gave to one that found fault with this his Commentary: an impertinent and envious Fellow carping at him, said, That in other things Damis wrote well, when he described the Sentences and Opinions of Apollonius; but when he took notice of flight things that casually dropped from him, he did like Whelps who eat that which falleth from their Master's Table. To whom Damis replied, If the Gods have any Feasts, or eat at all, they have Serviteurs who take care that the least fragments of Ambrosia be not lost. Such a Companion and Friend had Apollonius to accompany him the greatest part of his Life.  

Illustrations on Chap. 13.  
[1] Dithyrambic (Greek) signifies any lofty high strain, in imitation of an ancient Hymn sung in honour of God Bacchus, which was so called.  
[2] Hyperattick (Greek) is no more than an Eloquence exceeding that of Athens.  
[3] Attic mediocrity; for that Athens was endued with the justest measure of Eloquence.  
[4] Ironically; is when by that Rhetorical Figure called Irony, a man in a jesting way speaks quite contrary to what he thinks: Contra 〈◊〉 sentit solet Ironia jocare.  
[5] To act the Peripatetic; is meant in this place, to study words more than matter: for we read, that after the death of Theophrastus, the School of the Peripatetics remitted much of their application to Natural Philosophy, for the study of Eloquence.  
[6] As out of a Tripos; that is, he spoke like any Oracle: Tripus was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Callimachus hath it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Tripod belonging to the Delphic Oracle, is by some reported to have been a great Vessel filled with Powder, out of which the Spirit of Prophecy ascended: but most Authors say it was a three-legged Stool, whereon Pythia used to sit whilst she delivered her Oracles; also that that part of the Tripod whereon she sat, was called Holmon: for which reason Sophocles names Apollo, Enholmos; and Prophets, Enhol●●ides. jamblichus (in his Myster. Egypt.) writes, that the Sibyl of Delph●s had two several ways of Divining: one, by a certain Spirit, or gentle Fire which ascended up under her Coats from a hollow Vault; the other was sitting upon a brazen Stool, which had three or four Legs on it; and in both these postures ●he delivered her Divinations with a Divine Spirit. Lactantius the Grammarian upon that Verse of Papinius, (Salve prisca sides Tripodum, primo Thebay.) says, that a Tripod is a kind of Laurel with three Roots, consecrated to Apollo by reason of its Divining power. Now Apollonius is here said to speak like an Oracle, in that he used short sentences and monosyllables in his discourse, which way hath ever been affected by Oracles, as well as by Kings, Princes, and men of Authority, who would be thought to weigh every word they utter, and therefore not over-liberal of them. All Lawgivers and other eminent men have ever had some particular affectation in expressing themselves; the ancient Hebrews were much given to circumlocution, when instead of saying, He spoke; they would in a most tedious manner cry, And he opened his mouth and said: for fear perhaps lest we should mistake him for a Ventriloquer, or one that spoke not with his Mouth, but his Belly. julius Caesar Vaninus (whether his design was good or bad, I shall not determine, but Charity bids me think the best of all men) gives us many instances of our Saviour Christ's most wise and prudent converse, together with the many Divine Answers and Replies, that he made to those ensnaring Questions that were asked him; in all which he seemed far to excel the wisdom of Apollonius, or any other Lawgiver that ever lived upon the Earth. As for example: Christ (saith he) being asked by the jews, whether the Adulteress was to be stoned? denieth it not, because the Law hindered: nor affirmeth it, because in so doing he had given an example of a cruel mind, which might probably have seduced away many from his Law; therefore to prevent the ill consequence of either, he wisely answered, Let him of you that is without sin, cast the first stone at her: whereupon none durst to condemn the Adulteress. Another time, the Scribes asked him, whether they were liable to pay Tribute to Caesar? He feared to deny it, lest he should render himself guilty of Treason; neither would he affirm it, because it overthrew the Law of Moses: therefore not to incur the penalty either way, he asked them, Whose is this Image? to which they answered, Caesar's; whereupon he concludes, Render therefore to Caesar the things that are Caesar's, and to God the things that are Gods. Another time also, when the Pharisees demanded by what power he taught? he observed himself to be in a straight on either side; for if he had said, by Humane Authority, they had convinced him of falsehood, he not having been initiated in the jewish Holy Orders: neither durst he openly affirm that Authority was given him from God, for fear of the jews; therefore he subtly demanding, with what power john the Baptist did baptise, put the Pharisees in a like straight; for Reason of State forbade them to attribute the preaching of john to God, because therein they had presently condemned themselves, who had opposed: nor durst they say the Baptism of john was an Humane invention, for than they had brought the wrath of a credulous multitude upon themselves. These are some of the most wise Acts of Christ: But that which surpassed them all, was the Prophecy which he made concerning Antichrist, whereby the Eternity of the Christian Law was best provided for; and herein he excelled the Ancient Lawgivers: For they foretold, that the Messias ●●ould be a great man, adorned with all the endowments of Virtue, and most worthy of Reverence and Worship; whereby they gave occasion for many to feign themselves to be the Messias, that they might acquire those high praises which tickle the minds of all men: But Christ, ●●e wisest of Prophets, foretold that a new Lawgiver should come, an adversary to his Law, hateful to God, the Devil's Agent, the Sink of all Vices, and desolation of the World; so that none will feign himself Antichrist, since he can gain from thence nothing but disgrace or infamy: and while Antichrist is absent, the Law of Christ must stand. Vanini Dialog. lib. 4. Dialog. 1. de Religione Ethnic.  
[7] brahmin's and Hyrcanians, a Sect of Philosophers or Divines in India, who live only upon Herbs and Fruits. But of this Philostratus discourses more at large in his third Book.  
[8] Susa, a famous City of Asia, and Metropolis of the Country Susiana, in the Persian Empire. It is situated between the River E●l●ns and Selencia Westward; Persaepolis Eastward; and Ecbatan towards the South. This City was first built by Memnon, as saith Dionysius. Strabo writes, that when Cyrus and the Persians had subdued the Medes, they established their Palace Royal at Susa, as well for its vicinity with their new acquests, as for the beauty and magnificence of the Place. It is at present under the Dominion of the Sophy of Persia, being now called Ch●s, and the Country round about it Chusistan, or as Marcus Paulus the Venetian hath it, Curdistan: It hath been subject to the Kings of Persia ever since Apollonius' time. In all ancient Writers, Susa and Ecbatan are ever mentioned together, for that the Persian Kings have ever resided at Susa all the Winters, and at Ecbatan all the Summers. So Xenoph. Cyrop. lib. 8. Strabo, lib. 15. Plutarch. de Exil. Athenae, lib. 12. Eustath. in Dionys. Aristid. in Orat. de Roma. This Place hath ever been famous for Archers,— Armantur Susa sagittis. Prop. lib. 2. as also for Magicians, since it appears both in Daniel, Herodotus, and Plutarch, that the most eminent in that Science, were ever to be found in this Court, both under Nebuchodonozor, Baltazar, Cambyses, Artaxerxes, and Alexander the Great; and that with them the Kings consulted in all arduous Cases.  
[9] Ninus, or Niniveh, and now called Mosul, was an ancient City built by Ninus, the Son of Nimrod, or Belus. Of this, see lib. 1. ch. 3.  
[10] Io, the Daughter of Inachus, having little Horns ready to shoot out on both sides her forehead; Io, or Isis, a Goddess of the Egyptians, was (as the Poets inform us) the Daughter of Inachus, also a professed Whore, and yet the Priest of juno. She persuaded jupiter to yield to her Lust; but Juno's jealousy pursuing after her Husband found them together, jupiter in the form of a Cloud, and Ino in the form of a white Cow, for jupiter had transformed as well her as himself, that he might not be suspected of his Wife, who nevertheless discovered his subtlety. Wherefore she begged the Cow of jupiter, who being afraid by his refusal to discover the intrigue, granted her juno, which she presently committed to the custody of Argus with his hundred eyes; where she continued in much misery and persecution, until Mercury was sent from jupiter to deliver her, who playing Argus' asleep with his Music, intended to steal away▪ the counterfeit Cow; but an unlucky Boy, named Hierax, giving notice to Argus, awaked him as the other was departing with his prize. Whereupon Mercury seeing no remedy, but that he must either neglect Jupiter's Command, or kill Argus, he took up a great Stone, and knocked him dead upon the place, also changed Hierax into a Hawk for his ill office. juno was not a little displeased at the loss of her faithful Servant, therefore she transformed him into a Peacock, which yet retains the number of his Eyes in his Feathers. Also she sent some Creatures to vex Isis, in so much that she became mad, and ran up and down the World, swimming over the Seas into jonia, unto which she left her Name; as also to the Sea that bounds that Country. At last she returned back to Egypt, where she married Osiris; her Son by jupiter was called Epaphus. After her death, she was adored by the Egyptians; her Hair being preserved as a sacred Relic in her Temple at Memphis. She was honoured as the Goddess of Wether and Navigation. Her Statue was (as 'tis here mentioned) with Horns on a Cow's head, or as others say, a Dog's head, unto which Ovid alludes, calling her Latrator Anubis▪ The Romans had a great veneration for this Goddess, notwithstanding they banished her, because her Priests had consented to defile her Temple with Whoredoms, (as you may read in josephus) but afterwards she was admitted again. Her Priests were initiated with Blood and Water, they had their Heads and their Beards shaved, and did all wear white linen Garments. At the entry into her Temple was the Statue of a Sphynx, to signify that she was a mysterious Goddess: for her sake the Egyptians did keep i● a corner of her Temple a white Cow; which when it died, they did all mourn, as for a Prince, until another was substituted in its room. See Ovid's Metam. lib. 1. Nat. Com. lib. 8. This Fable hath an Historical allusion unto Argus, that old and prudent Argive King, who was slain by Mercury, in hopes to succeed him: and when banished for that fact by the Greeks, fled into Egypt. But Allegorically, in that skill and industry is more available in Husbandry than the influence of the Stars; the Cow wand'ring through many Regions, is the propagation of that knowledge; and in that Egypt exceeds all other Countries in the richness and fertility of its soil, Io is there feigned to recover her own Figure. Others have wrested this Fable to Morality: That jupiter, the mind of man falling from Heaven, and joining with Io, the Body in a Cloud is turned into a Beast, as forgetful of its own original, and captivated by his vices; but when of more maturity in age and judgement▪ Mercury is sent to kill Argus, in that Reason bridles and subdues the exorbitancies of the Affections: and then juno is said to let loose her Furies, which are the stings of Conscience. As for Inachus, the Father of Io, he was the first that ever reigned in Argos, and being accidentally drowned in Carmanor, that River was afterwards called by his Name.  
[11] Likewise how many Languages are spoken by the Barbarians, such as the Armenian, Median, Persian, and Cadusian. Mr. Leigh (in his Religion and Learning) divides all Languages into Oriental and Occidental: 1. Oriental; which contains the Hebrew, Chaldee, Samaritan, Syriack, Arabic, Aethiopick, Persian, Armenian, and Coptick. 2. Occidental; which also comprehends the Greek, Latin, Spanish, French, Italian, German, English, and Slavonic, which is spoken very generally. And of all these, the three principal or learned Languages are the Hebrew, Greek, and Latin. The Oriental Tongues are all (except the Aethhiopic and Armenian) written and read from the right hand to the left. Also the Grecians did at first write forward and backward, from whence arose that phrase, Literas exarare, and Linea are called Versus. Now to treat of all these Languages separately, we will begin with the Oriental; and of them, first with the Hebrew, because it is esteemed not only the most ancient, but was also the most pure without any mixture or corruption, whereas there is no other Language which had not certain words derived and corrupted from the Hebrew, and others, as we shall show hereafter. The Hebrew Language was the first most ancient and only Language before the building of the Tower of Babel, for which presumption, (as josephus and others write) God sent a confusion of Tongues among the Workmen, so as rendered them unable to proceed in their Work. Wherefore the Nation and Language of Israel borrow their Name (Hebrew) from Heber, whose Son was called Peleg, (Division) relating to the Division of Babel. And this I take to be a more probable account than that of Arias Montanus, who derives the Name of Hebrews from Abraham, as if they were called Hebraei, quasi Abrahaei. The same Author likewise telleth us, that this Name of Hebrews was not appropriate to any Family, but common to all such as having passed over the River Euphrates, fixed their Tents, and inhabited between that River and the great Sea. Gesner in his Book of many Languages, which he styles Mithridates, (because Mithridates was said to understand twenty two several Languages) writes, that the Hebrew Tongue is the fountain of all others, viz. of the Indian, Persian, Babylonian, Armenian, Syriack, Arabic, Egyptian, and Aethiopic. Also Beckman shows, that many Greek words are derived from it: and that the Punic Tongue was the Canaanitish or old Hebrew Language, which was vulgarly spoken among the jews before their Captivity. For as the learned Breerwood in his Inquiries observes, the old and right Hebrew remained (after the jews Captivity in Babylon) only among the learned men, being taught in Schools, as among us the learned Tongues are accustomed to be. Breerw. ch. 9 Among the Christians, for above 1000 years after Christ, the jews were so much hated, that their very Language suffered for their sake: in so much that Origen was upbraided for learning the Hebrew Tongue. Thus that Language continued without any regard had to it until the year of Christ, 1440▪ when by the invention of Printing all Arts and Sciences began to flourish Now among the Restorers of the holy Tongue, Reuclin was esteemed the first; for the Ice being broken by him, Hebrew Bibles were printed first at Pisanna, after at Venice, and in Italy▪ Nay Martinius was so industrious as to compose an admirable Grammar of that holy Tongue. Many famous men of all Countries have excelled herein; but one of the first that taught it here in England was Wakefield. Neither ought we here to forget the learned Dr. Pocock, who is at present the glory of this Nation for his great skill in the Oriental Tongues. Now for the Pricks wherewith the Hebrew is at present read, Martinius says, that they were invented by the Masorites to supply the want of Vowels, lest by inserting new Letters they might have altered the ancient original Text: whereof they were so careful, that they tell of a certain Rabbi who was slain by his Scholar joab, because he had read Zacár for Zécer. As for the Masoreth, it was a most faithful and ancient Tradition of all the divers readings that were ever extant of the Hebrew Bibles. But to say no more of this Subject, Arias Montanus (in his Preface to his Book de Hebraicis Idiot.) giust this Character of the Hebrew Tongue, that it comprehends much matter in a few words, is very significant, hath gravity, sweetness, vivacity, and marvellous efficacy in its words and Periods. However the scarcity of words hath sometimes graveled its Interpreters, when one word many times hath two contrary Expositions, as Blessing and Cursing.  
Secondly, The Chaldee is as it were a Dialect of the Hebrew, differing not much more than the Doric from the common Greek, or than the Northern and Western Speech from plain English; nevertheless it is nearer related to the Syriack, in so much that Mercerus makes them to be both one. Now during the seventy years' Captivity of the jews in Babylon, there was a mixture of the Hebrew and Chaldee Languages, as is evident by the Writings of the Prophet Daniel, composed of both, as jerom hath well observed in his Preface upon that Prophet, as also by the Writings of Ezra, and more evidently by the Chaldee Paraphrases. This Language is much used by the Learned in Egypt and Aethiopia. You may find in job, the Proverbs, jeremiah, and elsewhere, a mixture of some Chaldaic words. Many Christians in Syria use this Language in Grammaticis & sacris, about the Mountain Libanus.  
Thirdly, The Samaritan Language hath no other Letters or Characters proper to it, but those of the Hebrew: the Samaritans therefore used only twenty two Letters, as the Hebrews did, until Ezra (after the restauration of the Temple under Zorobabel found out other Letters, which we now use. Many of the jews dwelling at this day in Syria, but more particularly in the Town of Sichem, are called Samaritans, and speak this Samaritan Language.  
Fourthly, The Syriack Language, (which is called, Isa 36.11. Lingua Aramaea, or according to the new Translation, the Syrian Language; according to the old, the Aramites Language) is certainly thought (saith Masius in Praef. Gram. Syr.) to have had its beginning in the time of the jews Captivity in Babylon, while they were mingled among the Chaldeans; in which long revolution of seventy years, the vulgar sort of the jews forgot their own Language, and began to speak the Chaldee; but yet pronouncing it amiss, and framing it somewhat to their own Country fashion, in notation of Points, Affixes, Conjugations, and some other properties of their ancient Speech, it became a mixed Language of Hebrew and Chaldee: a great part Chaldee for the substance of words, but more Hebrew for the fashion, and so degenerated much from both: especially after our Saviour's time, when it likewise received much mixture of Greek, also some of the Roman and Arabic words, as in the jerusalem Talmud gathered about 300 years after Christ by R. jochanan, is apparent, being far fuller of them than those parts of the Chaldee Paraphrase on the S. S. which were made by R. jonathan a little before Christ; and by R. Aquila, (whom they call Onkelos) not long after. Breerw. Enq. ch. 9 Fabricius clearly demonstrates, that the vulgar Tongue of jury (in the days of our Saviour's pilgrimage here upon Earth) was Syriack. Waserus (in his Comment upon Gesner) writes, that Christ with his own lips did consecrate this Language, as also that his Apostles did sometimes use it, as appears from these words, Abba, Aceldama, Bar, Barrabba, Bar-Iesu, Barjona, Bar-Timi, Bel, or Beel, Beelzebub, Bethabara, Bethania, Bethesda, Belial, Benerehem, Ephphata, Gabbatha, Genesara, Golgotha, Korbona, Mammona, Rabbi, Talitha-Kumi, and others, all which occur in the New Testament, and are merely Syriack. In this Language there is likewise extant a most ancient and elegant Translation of the New Testament, which is much esteemed of among the Learned. Crinesius much commends the Syriack Grammar of M●sius, Mercer, and Tremellius, but especially Wafer's. De Dieu's is likewise highly extolled.  
Fifthly, Arabic, is now the common Language of the East, especially among such as embrace the Mahometan Religion: This Language in the first division of Tongues according to Epiphanius, was begun by Armot, the first speaker and Author thereof. Epiph. contra Sethian. It is now the most universal in the World, as Bibliander, Postellus, Scaliger, and Claude Duret, (in his Histor. del Origine des Langues) do prove at large, from the Herculean Pillars to the Molluccas, and fro● the Tartars, and many Turks in Europe▪ unto the Aethiopians in afric, extending itself. Bree●wood (Enquir. ob. 8.) says, that in the East part of Cilicia beyond the River Pyramus, as also throughout Syria, Mesopotamia, Palestina, Arabia, Egypt, and so Westward, in all the long Tract of afric, that intends from Egypt to the Straight of Gibraltar, I say, in all that lieth betwixt the Mountain Atlas and the Mediterranean Sea, (now termed Barbary) excepting Morocco, and ●here and there some scattered remnants of the old Africans in the Inland parts, the Arabic Tongue is become the vulgar Language, although somewhat corrupted, and varied in Dialect, as among so many several Nations it is impossible but it should be. And although I be far from their opinion, who (like Postellus) write, that the Arabian Tongue is in use in two third parts of the inhabited World, or more, yet I find that it extendeth very far, and especially where the Religion of Mahumed is processed; for which cause (over and besides the parts above mentioned, wherein (as I said) it is the native Language) moreover in all the Northern part of the Turkish Empire, lying Northward from the Mediterranean Sea, as also among the Mahometan Tartars, (though not the vulgar Tongue) yet is it familiar with very many, both because the Alcoran and all their Religion is written only in that Language, and for that every Boy which goeth to School is taught it, as amongst us Latin and Greek: in so much that all the Turks write their own Language in Arabic Characters. joseph Scaliger (Annotat▪ in Euseb. Chron.) writes, that neither this Language, the Hebrew, or Syrian, are capable of Geometrical Measures by quantities of Syllables. Now this Arabic Tongue is to be esteemed not only for its Extent, but also for its Antiquity, Elegancy, and Profitableness. 1. For its Antiquity, whereof St. jerom testifies in his Comment upon Isa. as likewise Erpenius in his first Orat. Ling. Arab. 2. For its Elegancy, whether we consider the plenty of words, and force of signification, or the sweetness of the Phraseology, or the facility and gravity of the whole Language. Mr▪ Greaves saith, it exceeds both the Greek and Latin in number of words: also he commends it for its facility, as having no Dialects, turnings of Elections, nor Anomalies. 3. and lastly, It is a profitable Language, since he that hath the knowledge thereof, may without an Interpreter travel almost all over Africa and Asia. There are many words in the Hebrew Bible and in the Chaldee Translation of it, with sundry manners of speaking, whose signification and sense cannot be had but out of this Language. Neither are the Opinions of Mahomet to be faithfully learned without it. Moreover this Arabic Tongue gives great light to the Syriack, Aethiopick, Persian, and other Languages; as also to the Mathematics, they having invented Algebra, and having amongst them Mathematicians more accurate than Ptolemy; also to Physic, Avicenna, Mesua, Serapio, and Rasis, were famous Arabian Physicians. Neither will that Platonist, Avicenna, or that Aristotelian, Averro, appear less eminent in Philosophy to them who shall consult their two Tracts de Anima, which I have with much satisfaction perused; not to mention their larger Volumes. Likewise many famous Poets and Historians have they had amongst them; as Mr. Greaves in his Oration informs us. Finally, Mercer, joseph Scaliger, Rophelengius, Isaac Causabon, junius, Tremelius, Clenard, Golius, and our Pocock, and Greaves, did highly prise this Arabic Language, and promote the study thereof.  
Sixthly, The Aethhiopic or Indian Language is so near (saith Bibliander de Rat. Ling. ch. 2.) to the Hebrew, Chaldee, and Arabic, that there is scarce any Diction which is not found in some of them. The Aethiopians write from the left hand to the right. This Language (which differs only in Characters from the forementioned Tongues) is used very much through all the Kingdom of Aethiopia and afric, which is of great extent. Some think the Prophets were written in the Aethhiopic Tongue, from the times of our Saviour Christ and his Apostles; also that the Eunuch (who was Treasurer under the Queen of Candace) read it, by which Eunuch all Aethiopia was afterwards converted to the Faith of the Gospel.  
Seventhly, The Persian Language (saith Bibliander) is of all others the most easy. There are many footsteps of this Language in the Scripture, especially in Esther, as Ahasuerus, Esther, Hammedatha, Phur, or Phurim, Gaza, Susa, Zeres, Mordochai, and others. Mr. Greaves saith, that at this day the Persian Language is much used throughout all Asia: but more especially in Eastern Princes Courts by the Grandees and better sort, as amongst us the French is.  
Eighthly, The Armenian Language is the most difficult of all others, as Bibliander writes. Agrippa saith, 'tis a corruption of the Chaldee. Sixtus Senensis informs us, that St. chrysostom being by the Emperor's Decree banished into Armenia; he did there translate the holy Scriptures into the Armenian Tongue; which Translation is at this present in solemn use amongst them: they likewise exercise their common Divine Service in the Armenian Tongue. But of this see more in a late Treatise published upon this Subject by Mr. Paul Ricaut.  
Ninthly and lastly, The coptics, or Christians of Egypt, in their Liturgy use the Chaldaean Language, but read the Gospel in the Arabian. And thus much for the Oriental Tongues.  
In the next place being to speak of the Occidental, I shall begin with the Grecian.  
First then, The Greek Tongue came in esteem by its Elegance, Sweetness, and Richness, as also by the Philosophy, Arts and Sciences, which hath therein been handled; it hath likewise been propagated by the Navigations, Commerce, and Colonies of the Athenians▪ as well as by Macedonian Arms, which ruling in Asia, Syria, and Egypt, made their Language known in many Country's. Likewise the New Testament being first written in Greek did not a little promote it. It would be too prolix and tedious here to insert the many Provinces and Countries that were acquainted with this Language, therefore in that matter I refer you to Breerwood's Inquiries, chap. 1. only in general I must acquaint you, that Cicero declares in his time the Greek Tongue was read almost in all Nations. Now in this great glory and splendour continued the Greek Tongue in the Eastern parts, till by the inundation of the Saracens of Arabia, it came to ruin in those Provinces, about 640 years after the Birth of Christ, in the time of the Emperor Heraclius, when the Arabians introduced their Language together with their Victories into all the Regions they subdued: even as the Latin Tongue is supposed to have perished by the inundation and mixture of the Goths, and other barbarous Nations in the West. So that at this day, the Greek Tongue is very much decayed; and that not only as touching the largeness and vulgarness of it, but also in the purity and elegancy of it. Now the greatest part of the corruption of that Language ha●h been bred at home, and proceeded from no other cause than their own negligence or affectation. As for Example: First, By mutilation of some words, pronouncing and writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Secondly, By compaction of several words into one, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thirdly, By confusion of sound, as making no difference in the pronouncing of three Vowels, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and two Dipthongs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; all which five they pronounce by one letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they pronounce Icos, Icon, Stithi, Lipi. Fourthly, By translation of Accents from the Syllables, to which in ancient pronunciation they belonged to others. All which four kinds of corruption, are very common in their Language, and may have produced the unelegant variation in the Greek Tongue. The Greek Language (more especially in their Poets) is difficult, by reason of the several Dialects, viz. the Attic, which was the purest of all, and used only at Athens; the Doric, which was the most gross; the Eolick, and jonick; which three last were used in other Greek Countries remote from Athens. But the Greeks are now at this day (by reason of their slavery to the Turk) so ignorant and unlearned, that they have (saith Cabasilas) about 70 Dialects of the modern Greek, whereof the purest is at Constantinople, and the most barbarous of all at Athens. I think I may say without vanity, that both for understanding and pronouncing of the pure ancient Greek, there is at this day no people under Heaven more expert at it than the English, which all Travellers acknowledge. Wherefore having so eminent Grecians amongst us, and since by the French example we see how much good Translations benefit a Language, I cannot but lament to see such noble Authors as Plutarch, Josephus, Appian, and others, translated into English at second hand out of the French Translations, and not out of the original Greek: a thing not only highly scandalous to our Nation, but also unfaithful and prejudicial to the Authors themselves; since notwithstanding the French are sometimes to be commended for their Notes, Print, Cuts, and Paper, yet I have known very great Judges which will not allow their very best Translations to be any other than Paraphrases; nor will their Language admit of so compendious and exact a Version as ours. But to proceed; there is no Language of more use than the Greek: First, For that there is none so happy in composition, nor so fit in joining and coupling one word with another as the Greek, which julius Pollux a Greek Author in his Onomasticon fully demonstrates. Aul. Gell. lib. 11. ch. 16. All the Hebrew and Latin Eloquence, know not with their mystery and gravity how to express and utter so properly and naturally many Nouns and Verbs, as are to be found frequently in the Books of Greek Authors. Turneb. Animadvers. lib. 5. ch. 19 Greek Books, saith the learned Causabon (Enthus. ch. 2.) are best able to make a man wise and learned. Secondly, Many terms of Art both in Grammar, Logic, Physic, Rhetoric, Music, Arithmetic, Geometry, Chronology, and Mathematics, derive their original from the Greek: so that Ignoratis terminis, ignoratur & Ars.  
The next of the three Learned Tongues, is the Latin, in comparison of which, all others are said to be barbarous. Some hold that the flourishing pure, and incorrupt Age of the Latin Tongue, was from Terence to the times of Quintilian: for in that Age lived Terence, Pacuvius, Lucretius, Virgil, Horace, Propertius, Tibullus, Catullus, Ovid, Persius, Seneca, Silius Italicus, and Martial, Poets; Varro, Cicero, julius Caesar, Sallust, Columella, Livy, Quintus Curtius, Historians and Orators. The Latin Tongue grew to perfection by degrees, and in Caesar's and Cicero's times, (whereof the one for purity, the other for copiousness, were the best that ever writ) it came to the highest flourish, together with the Empire under Augustus Caesar. Among the Poets, Plautus, Naevius, Accius, Pacuvius, Ennius, and Virgil most refined it; among the Orators and Historians, M. Cato, Sisenna, Caesar and Cicero. Both julius and joseph Scaliger held, that many Originals of the Latin Speech were deduced from the Greek; however Crinesius derives the Latin from the Hebrew. Mr. Breerwood in his Inquiries, produces five several examples to prove the variation of the Latin Tongue, before any Foreign inundation happened: First, because Quintilian records, that the Verses of the Salii which were composed by Numa, could hardly be understood by the Priests of later times in the Commonwealth, as Quintilian writes, Instit. Orat. lib. 1. ch. 6. Secondly, For that Festus (in his Book de Verb. significat.) who lived in Augustus' time, declares, that the Latin Speech (so named of Latium) was at that time so much changed, that (saith he) scarcely any part of it remained in knowledge. Thirdly, In as much as the Laws of the Roman Kings, and of the Decemviri, (called the Laws of the 12 Tables, and collected by Fulvius Vrsinus) if compared with the later Latin, will testify the same. Fourthly, Because Polybius (lib. 3.) writes, that the Articles of a League betwixt the people of Rome and Carthage, made soon after the expulsion of the Roman Kings, could in his time very hardly be understood by the best Antiquaries in Rome. Fifthly and lastly, For as much as there remaineth at this day in the Capitol at Rome, though much defaced by the injury of time, a Pillar (called Columnam rostratam) dedicated to the memory of a Roman Consul, upon a Naval Victory which he obtained in the first Punic War: the words inscribed on the Pillar, together with the later Latin under them, are these, and thus written: Obsol. Lat. Recen. Lat. 
Exemet. Leciones. Macistratos. Castreis'. Exfociont. Pucnandod.  
Exemit. Legiones. Magistratus. Castris. Effugiunt. Pugnando.  
Cepet. Enque. Navebos. Marid. Consol. Primos. Ornavet. Navebous.  
Cepit. Inque. Navibus. Mari. Consul. Primus. Ornavit. Navibus.  
Claseis. Poenicas. Sumas. Cartaciniensis. Dictatored. Altod. Socieis.  
Classes. Punicas. Summas. Carthaginiensis. Dictatore. Alto. Sociis.  
Triresmos. Naveis. Captom. Numei. Navaled. Proedad. Poplo, etc.  
Triremes. Naves. Captum. Nummi. Navali. Proeda, Populo, etc.  Where you may see in many words, e for ay, c for g, oh for u, and sometimes for e, also d, superfluously added to the end of many words: Breerw. Inquiries, ch. 6. Now that the Roman Tongue did refine and vary from the impurity of its Original, we cannot oppose: neither by any thing I have yet read or heard, do I see any just grounds to recede from that common opinion, which supposeth, that the mixture of the Northern barbarous Nations among the ancient Inhabitants, was the cause of changing the Latin Tongue, into the Languages which now they speak, the Languages becoming mingled, as the Nations themselves were. Now from hence two things are observable; First, The Persons who thus overran Italy: and they were the Huns in Pannonia, the Vandals in afric, the East- Goths and Longobards in Italy, and the West- Goths in Aquitain and Spain. The second thing to be observed, is the time of the dissolution of the Empire, which happened in Europe and afric, in the time of Valentinian the third, and about the year 450. being caused by the barbarous Nations of the North: as afterwards the like dissolution of the same Empire happened in Asia by the Arabians, in the time of Heraclius, about the year 640. when together with the Rule of the Empire in the West, by the inundation of the said barbarous Nations, the Latin Tongue became likewise corrupted.  
The Spanish Tongue as now it is, consisteth of the old Spanish, Latin, Gottish, and Arabic, as there is good reason it should, Spain having been so long in the possession of the Romans, Goths, and Moors: of which, the Latin is the greatest part, and next to it the Arabic, wherefore they themselves call their Language Romance. And Breerwood himself says, that he hath seen an Epistle written by a Spaniard, whereof every word was both good Latin and good Spanish; also an example of the like is to be seen in Merula: Cosmog. part. 2. l 2. But the Language of Valentia, Catalonia, and part of Portugal, is much tempered with the French. Now the ancient and most general Language used in Spain before the Roman Conquest, without question seemeth to have been the Cantabrian Tongue. See more of this in Breerwood's Enqu. ch. 7.  
The French Tongue, what it was of old remaineth doubtful, some thinking it to have been the Germane, others the Greek, and some the Welsh. But these suppositions were grounded upon an error, of thinking that one Language was vulgar throughout all France; whereas both Caesar and Strabo record, that divers Languages were spoken in the several parts of France. Strabo tells us, that the Speech of Aquitain had much affinity with the Spanish: as also that part in Caesar called Belgia upon the Rhine, did partake much of the Germane Tongue: And the Celtaes who inhabited the middle of France, (as Hottoman, and from him Breerwood, are of opinion) used (as now they do) a Language compounded half of a Latin Original; and the other half made up of the Germane, Greek, and British, or Welsh words, with an equal proportion of each. Of the deduction of the French words from the Greek, you may read Perionius, Postellus, and others: of those from the Germane, Tschudus, Goropius, Isacius, etc. of the Welsh, Lhuid, Cambden, etc.  
Italy was heretofore divided into many ancient Tongues, (as well as Dialects) according to its several Provinces: In Apulia, the Mesapian Tongue; in Tuscany and Vmbria, the Hetruscan, now quite perished, (whereof some few Monuments (though understood by no man) are registered by Gruter and Scaliger in the Book of ancient Inscriptions;) in both the higher and lower Calabria, as also far along the Maritime Coast of the Tyrrhene Sea, the Greek; in Latium, (now Campagna di Roma) the Latin; in Lombardy and Liguria, the old French Tongue, whatsoever it was. And though besides these five, we find mention in ancient Writings of the Sabine, the Oscan, the Tusculan, and some other Tongues in Italy, yet were they no other than differing Dialects of some of the former Languages; as may be easily proved out of Varro, Festus, Servius, Paulus Diaconus, and others. Now people speak the best Spanish in Castille, best French in Blois and Orleans, and best Italian in Hetruria. The modern Spanish Tongue is near to the Italian, and seems to come nearer the Latin than the French, but not so near as the Italian. The Language of the Spaniards is said to be Manly, the Italian Courtly, and the French Amorous. Scaliger prefers the French Language for its elegancy and sweetness, before either the Spanish or Italian. But for my own part, I have as ill an opinion of the French Tongue as People; since the very Language itself is a Cheat, being written one way, and pronounced another: moreover that which they call the beauty and grace of their Language, seems altogether tedious and impertinent to me. joseph Scaliger saith, the Latin Tongue was the Mother of the Italian, French, and Spanish, all which in a barbarous manner were called Romanse instead of Roman.  
The Germane Tongue hath also divers Dialects, or Idioms; the chief whereof are the Dutch, Saxon, and Danish.  
The Slavonic Tongue is the vulgar Language of many Nations in Europe, and some in Asia. It is also much spoken in the Turk's Senrail at Constantinople, as well as by his Janissaries and Soldiers.  
Now concerning the Antiquity of Languages in general: Herodotus (lib. 2.) tells us, that one Psamneticus, King of Egypt, caused two Children to be closely brought up by a Shepherd, with order to suckle them with Goat's Milk, and not ever suffer them to hear any humane Voice: whereupon after two years spent in this Education, the Children uttered these words, Bec, Bec, having learned so much from the Goats; which the King finding to signify Bread in the Phrygian Language, and not knowing how they had learned it, very weakly concluded the Phrygian Tongue to be the most ancient.  
[12] I pretend to understand all the Languages of men: Philostratus herein thinks not only to outvie the Gift of Tongues, which the Holy Ghost bestowed on the Apostles, by entitling his Prophet Apollonius to the same power; but likewise to exceed them, in making Apollonius acquainted with the most secret thoughts of men's hearts.    

CHAP. XIV. When Apollonius came into Mesopotamia, what Answer he made to one that asked him, What Wares he brought along with him; concerning Mesopotamia, why it was so called; and of the Rivers Tigris and Euphrates: Also how great the Fortitude and Wisdom of Apollonius was.  
AFter these things, coming into [1] Mesopotamia, the [2] Publican who was set over the Bridge, carried them to the Tole-book, and asked them what Commodities they had brought along with them? To whom Apollonius answered, That he brought with him Temperance, justice, Virtue, Continency, Fortitude, Exercise, and many other Virtues, which he called by Feminine Names. Whereupon the Publican being intent upon his gain, said, he would set down the Maid's Names; to which Apollonius replied, You may not do so, for I bring them not as Maids but Mistresses. Now [3] Tigris and [4] Euphrates running out of Armenia from the bottom of [5] Taurus, 
* Sic dict. quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, media inter duos; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluvios.  give the Name to Mesopotamia, encompassing the Country, in which there are some Cities, but for the most part Villages. The people are [6] Armenians and [7] Arabians, who being environed with the said Rivers, do for the generality wander up and down in Tents without any certain abode. They likewise esteem themselves to be so much Islanders, that they say they go down to the Sea when they descend to the Rivers, thinking those Rivers the bounds of the Land; for when the said Rivers have encircled the whole Country, they evacuate themselves into the Sea. There are some who report, that a great part of Euphrates is swallowed up in a certain Lake, so that its course is finished in the Earth. But 
* Viz. Pliny  others undertake a bolder Assertion, viz. That after it hath run a long way underground, it ariseth up again in Egypt, and mixeth with the Nile. For curiosities sake, and that I might not omit any thing which Damis described, I were willing thus to relate what he did amongst the Barbarians. Now although my Relation doth hasten towards more great and admirable Subjects, yet not so as to neglect these two things: First, The Fortitude of Apollonius, in travelling through [8] barbarous Nations that were addicted to Robbery, and unsubdued by the Romans: and secondly, His Wisdom, in that after the manner of the Arabians, he came to understand the several Voices of living Creatures: for this he learned of the Arabians, who understand and practise it the best of any; also it is yet common to the Arabians to hearken to the Voice of Birds, as foretelling whatsoever Oracles can. This Converse with irrational Creatures they gain by eating (some say) the Heart, (others say) the Liver of Dragons.  

Illustrations on Chap. 14.  
[1] MEsopotamia, a large Country of Asia, limited on the East with the River Tigris, on the West with the River Euphrates, on the South with Babylon, and on the North with Caucasus. It is called Mesopotamia (as Philostratus here observes) from its situation between the two Rivers Tigris and Euphrates. By the Hebrews it is called Aram Naharaim, i. e. Syria fluviorum duorum. Heretofore it was named Seleucia, as Pliny informs us, lib. 6. Olivarius saith, it is at present known by the Name of Halapia: though others call it Apamia, some Adiabene, and some Azamia. Arrianus names the Inhabitants of this Country, Incolas inter amnes, lib. 3. Cicero says, that the River Euphrates makes it very fertile, Natur. Deor. lib. 6.  
[2] Publican, a Farmer of public Rents or Revenues belonging to the Crown, such as we call an Excise-man.  
[3] Tigris is a River in Asia, so called from the swiftness of its current, alluding to the swift flight of a Dart or Arrow, which in the Median Tongue was called Tigrin, viz. Sagittae. Strabo Geogr. lib. 11. It runs with such an impetuous and speedy current thorough the Lake Arethusa, that neither the Waters nor the Fish mingle with those of the Lake. It runs into a hole on the side of the Mountain Taurus, and rising out again on the other side of the Mountain, continues its course, till running into Mesopotamia it there divides itself into two branches, whereof one evacuates into the Persian Gulf, and the other into Euphrates. For its Original, justin and Solinus derive it from the Armenian Mountains. But of this see justin, lib. 42. Solin, ch. 40. Lucan, lib. 3. verse 256. Boetius de Consol. lib. 5. Arrianus (lib. 7. the Exped. Alex.) writes, that this River was heretofore called Sylax; Eustathius and Plutarch, Sollax. Arrias Montanus say, the Hebrews name it Hidekel. josephus calls it Diglath, and Pliny, Pasitigris. But at this day Castaldus saith, it is known by the Name Tegil.  
[4] Euphrates, a famous River of Mesopotamia, arising (as saith Strabo) out of Niphates, a Hill in Armenia; this is one of the Rivers that cometh out of Paradise, and passeth through Babylon. I conceive it takes this Name (Euphrates) from the Arabic Tongue, wherein Pharata signifies inundare, to overflow. Some will have its Name from the Hebrews, Hu-perah, Gen. 11.14. Boetius will have it, that Tigris and Euphrates have both but one head: Tigris & Euphrates uno se fonte resolvunt. This River far exceeds Tigris in magnitude; Strabo, lib. 2. As well Lucan as Cicero takes notice how much this River conduces to the fertility of Mesopotamia: 
— Sparsus in agros  
Fertilis Euphrates Phariae vice fungitur undae.  Lucan, lib. 3. Of this River you may see a description at large in Pliny, Nat. Hist. lib. 5. ch. 24. Also in Strabo, lib. 16. There was a famous Philosopher of this Name, who lived under the Emperor Adrian, till being troubled with some grievous Disease, which rendered his life burdensome, he (with the Emperor's consent) did voluntarily, by a morning's draught of Hemlock, pass into the other World.  
[5] Taurus, the most famous Mountain of Asia; which beginning at the Indian Sea, stretches out its two arms Northward and Southward, also Westward to the Aegean Sea. In which manner extending itself through many Country's, it receives in each a several Name: Thus in Cilicia it is called Taurus,— Taurusque Cilix— Ovid, Met. 2. in Lycia, Cragus; in Pamphylia, Coracesius, and Sarpedon; in the Lesser Armenia, Antitaurus; in the Greater Armenia, Moschicus, and Pariedus; in Mesopotamia, Chaboras; in Syria, Amanus; in the Confines of Mesopotamia and Armenia, Niphates, or Gordiaeus; in Colchos, Coraxicus; in Iberia, and Albania, Caucasus; in Media, Zagrus; in the Confines of the farther Assyria, Orontes, jasonius, Coronus, and Choatras; in Parthia, Paracoathras; in Carmania, Strongylos; in Bactria, Paropamisus; in Scythia, Imaus; between Scythia and India, Emodus; all which were in general by the Greeks called Ceraunios'; in the Word of God it was called Ararat: So that we see this Mountain through each Country it ran, received a new Name. However Q. Curtius seems to make Taurus and Caucasus two distinct Mountains: Taurus (especially in Cilicia) is at this day called Cambel, Bacras, and Giulich.  
[6] Armenia, (so called, as Strabo affirms, (lib. 11.) from the Name of one of Jason's Companions, which followed him in his Navigation out of Harmenia, a City of Thessaly; or as others say, from Aram, the Son of Sem) is a Country of Asia, divided into two parts, the Greater and the Lesser: The greater hath a part of Cappadocia and Euphra●es on the West; Mesopotamia on the South; Colchis, Iberia, and Albania, on the North; the Caspian Sea and Media on the East. Part of this greater Armenia is now called Turcomania, and the other part contained in Georgia. Ptolemy reckoneth many principal Mountains in it, as the Moschici, Paryarges, or Pariedri, Vdacespes, Antitaurus, Abos, and the Gordaei, which the Chaldaean Paraphrast calleth Kardu; Quintus Curtius, Cordai; and Berosus, Cordyaei. On these Hills it is said the Ark rested; and Haithon (one of the same Country) calleth this Mountain Arath, little differing from the Scripture Appellation, Ararat. Now for the lesser Armenia, (which is called Prima) it is divided from the greater, or Turcomania, by Euphrates on the East; it hath on the West Cappadociae; on the South Cilicia, and part of Syria; on the North the Pontic Islands. It was sometimes reckoned a part of Cappadocia, till the Armenians by their Invasions and Colonies altered the Name. The Armenian Country being conquered in the year of our Lord, 1515. by Selimus the first, was annexed to the Ottoman Empire, and subjected to its Tyranny. The Armenians are now much dispersed all over the Turks Dominions, through the encouragement of Traffic and Commerce, to which they are much addicted. As for their Constitutions, the Men are naturally of healthy, strong, and robustious Bodies, their Countenances commonly grave, their Features well proportioned, but of a melancholy and Saturnine Air: On the contrary, their Women are generally ill-shaped, long-nosed, and not one of a thousand so much as commonly handsome. The men are in their Humours covetous and sordid to a high degree, heady, obstinate, and hardly to be persuaded to any thing of Reason; being in most things of a dull and stupid Apprehension, except in Merchandise and matters of gain, wherein they understand nothing but their advantage. The Turks give them the Name of Bokegees, and the jews esteem them to have been of the ancient Rac● of the Amalekites, being a people whom they envy, because they will not easily be cheated. Many ascribe their heaviness of Complexion to the Air of their Country, which is imprisoned in the vast Mulberry Woods, as also thickened by the Vapours of their Fens, and Marshes, and Winds, from the Caspian Sea, together with the ungrateful steams arising from the Cauldrons, wherein they boil their Silkworms. As for the Rites and Ceremonies of this Church, whilst subjected to the Roman Empire, they were the same with the Grecian, maintaining the same Doctrine, and acknowledging the Patriarch of Constantinople for the Head of their Church, till afterwards, Differences arising in Government, have divided them both in Doctrine and Discipline. The Armenian Church (as Mr. Ricaut informs us) is at present governed by four Patriarches, whereof the chiefest resides at Etchmeasin in Persia; the second at Sis in Armenia minor; the third at Canshahar; and the fourth at Achtamar: for those Armenian Patriarches which remain at Constantinople, are only titular, made to please the Turks. As for the Doctrine of the Armenian Church, they allow and accept of the Articles of Faith in the Council of Nice; they also make use of the Apostles Creed. Notwithstanding they have made a Creed or confession of Faith of their own, which is as follows: I confess that I believe with all my heart in God the Father uncreated, and not begotten, and that God the Father, God the Son, and God the Holy Ghost, were from all eternity; the Son begotten of the Father, and the Holy Ghost proceeds only from the Father. I believe in God the Son increated and begotten from eternity. The Father is eternal, the Son is eternal, and equal to the Father; whatsoever the Father contains, the Son contains. I believe in the Holy Ghost which was from eternity, not begotten of the Father but proceeding, three Persons, but one God. Such as the Son is to the Deity, such is the Holy Ghost. I believe in the holy Trinity, not three Gods but one God, one in Will, in Government, and in Judgement, Creator both of visible and invisible. I believe in the holy Church, in the remission of sins, and the communion of Saints. I believe that of those three Persons one was begotten of the Father before all eternity, but descended in time from Heaven unto Mary, of whom he took blood, and was formed in her Womb; where the Deity was mixed with the Humanity, without spot or blemish. He patiently remained in the Womb of Mary nine months, and was afterwards born as Man, with Soul, Intellect, Judgement, and Body, having but one Body, and one Countenance; and of this mixture or union resulted one composition of Person. God was made Man without any change in himself, born without humane Generation, his Mother remaining still a Virgin: And as none knows his Eternity, so none can conceive his Being or Essence; for as he was Jesus Christ from all eternity, so he is to day, and shall be for ever. I believe in Jesus Christ, who conversed in this World, and after thirty years was baptised according to his own good will and pleasure, his Father bearing witness of him, and said, This is my beloved Son, in whom I am well pleased; and the Holy Ghost in form of a Dove descended upon him; he was tempted of the Devil, and overcame, was preached to the Gentiles, was troubled in his Body, being wearied, enduring hunger and thirst, was crucified with his own will, died corporally, and yet was alive as God, was buried, and his Deity was mixed with him in the Grave; his Soul descended into Hell, and was always accompanied with his Deity; he preached to the Souls in Hell, whom after he had released, he arose again the third day, and appeared to his Apostles. I believe that our Lord Jesus Christ did with his Body ascend into Heaven, and sits at the right hand of God; and that with the same Body by the determination of his Father, he shall come to judge both the quick and the dead; and that all shall rise again; such as have done good shall go into Life eternal, and such as have done evil into everlasting Fire. This is the sum of the Armenian Faith, which they teach their young Children and Scholars, also is repeated by them in the same manner as our Apostles Creed is in our Divine Service. But he that would read more of their Fasts, Feasts, Ceremonies, Penances, etc. let him peruse that late excellent Treatise, called, The present State of the Armenian Church, written by the ingenious Mr. Paul Ricaut, who conversed sometime amongst them.  
[7] Arabia is called by the Hebrews, Arab; wherefore some derive the Name Arabia from the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arabah, which signifies a Desert, for that Arabia is full of Deserts Others ascribe the Name to Arabus, the Son of Apollo and Babylonia. Some will have it that Homer called the Arabians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. nigros. But of this see Strabo, and Magnum Etymologicum. Arabia is a very large Country of Asia, lying between two Bays or Gulfs of the Sea, the Persian on the East, and that which from hence is called the Arabian on the West; on the South is the Ocean; and on the North is Syria and Euphrates; it confines on judaea on the one hand, and Egypt on the other. Now Arabia is commonly divided into three parts, Petraea, Deserta, and Faelix. And the forged Berosus of Annius telleth, that janus' Pater sent one Sabus into Arabia Faelix; Arabus into Arabia Deserta; and Petreius into Petraea; all Nephews of Cham, or rather, Sons of Annius his Brain. Arabia Faelix called at this day by some Aimon, but by the Turks, Gemen, or Giamen) comprehends the Southerly parts of Arabia, and received the Epithet Faelix from its fertility. Arabia Petraea (called by Pliny and Strabo, Nabathae, but now at this day Barraah, or Bengaucal) received the Name of Petraea, (as saith Arrias Mont.) from Petra, the Seat Royal, afterwards called Arach, of Aretas the Arabian King. Lastly, Arabia Deserta (now known by the Name of Beriara) was so called from the nature of the place, being in great part without Inhabitants, by reason of the barrenness of the Soil; as is also great part of that which is called Petraea. Of this read at large in Purchas his Pilgrimage, lib. 3. ch. 1. This Country is famous for rich odoriferous Spices and Unguents: Arabia odorum fertilitate nobilis Regio, says Curtius, lib. 5. Likewise all the ancient Poets express the same.  
[8] Barbarous Nations that were unsubdued by the Romans: For the Romans professing themselves to be the only Masters of Humanity, did (as we may find by their Historians) esteem all people barbarous, that were not subject to their Empire. And so likewise did the Greeks; for when King Pyrrhus came into Italy, after he had surveyed the discipline of the Army which the Romans had sent against him, I know not (said he) what barbarous men these are, but the conduct of their Army is nothing barbarous. The like also said the Grecians of that which Flaminius sent into their Country. But nothing could be more arrogant or more unjust than this: They are savage and barbarous, as we call those Fruits wild, which Nature of herself and of her ordinary progress hath produced; whereas those natural productions which we by our Arts and devices have altered, might more justly deserve that term of Barbarous. 
Corn, Wine, and Oil, are wanting to this ground,  
With which our Countries fruitfully abound;  
As if this infant World yet unarrayed,  
Naked and bare, in Nature's Lap were laid.  
No useful Arts have yet found footing here,  
But all untaught and savage does appear:  
As we by Art unteach what Nature wrought,  
So all their Customs are by Nature taught.  
There Nature spreads her fruitful sweetness round,  
Breathes on the Air, and brood's upon the Ground;  
There Days and Nights the only Seasons be,  
The Sun no Climate does so gladly see;  
When forced from thence, to see our Parts, he mourns,  
Takes little journeys, and makes quick returns.  Mr. Dryden. These Nations therefore seem barbarous to me, because they have received little improvement from Humane wit; whereas if we rightly considered it, they ought the more to be valued, as being so much the nearer to their pure original Nature, without any allay of Art or Custom. Nature is the work of the Almighty, and Art the work of Man; so at most but Nature's Bastard. We have by our inventions so much overcharged the beauties and riches of Nature, that we have in a manner choked her: 

Et veniunt hederae sponte sua melius,  
Surgit & in solis formosior arbutus antris,  
Et volucres nulla dulcius arte canunt.   Propert. lib. 1. El. 2.10. 

Ivies spring better of their own accord,  
Grounds unmanured much fairer Trees afford,  
And Birds untaught much sweeter Notes record.   All our Wit or Art (says Montaign) cannot so much as represent the contexture, beauty, and use of the least Birds Nest, or Spiders Web. On the other side, those words that import Lying, Falsehood, Treason, Dissimulations, Covetousness, Envy, Detraction and Pardon, were never heard of amongst them: Hos Natura modos primum dedit. Whilst we detract from others, we flatter and dissemble with ourselves; and whilst we condemn them for eating men that are dead, we forget how much worse it is to crucify, torment, and roast men alive, which the Spaniards have done under the name of Christians. So that to me this Calumny seems to be grounded rather upon envy, than any thing else: as we often see it in private Families, where if one Brother hath more wit or sense than the rest, the others shall presently conspire together against him, thinking to repair their own folly or weakness, by traducing him with Lies, and slanders of debauchery, wickedness and intemperance: 
Nor can weak Truth his Reputation save,  
The Fools will all agree to call him Knave.  Sat. against Man. In him the smallest Trip, is adjudged a Stumble; the least Mote, a Beam; and if upon any extraordinary accident, he be guilty of the least act of intemperance, they shall record it to all posterity, as if they boasted of that equality of understanding which they had with him, when he was in drink, and they sober; for Fools are drunk by Nature. Again, if he never so strictly keeps and observes the Moral part of the Christian Law, and omits but the least point of the Ceremonial, he shall presently be decried for an Atheist; when in the mean while they who so accuse him, lending their outward man to the Church, and their inward to the Devil, covet, lie, backbite, censure, envy, detract, and violate the most sacred Oaths, Vows, and Contracts made before God and man; when yet notwithstanding, by the help of reading a few Psalms and Chapters, or repeating daily a few Prayers, they think they have expiated all their other failings, which at the most they will allow to be only Sins of infirmity. The word Atheist is now used, as heretofore the word Barbarous was; all persons differing in Opinions, Customs or Manners, being then termed Barbarians, as now Atheists.  
[9] He came to understand the several Voices of living Creatures: as that best of Satyrs, Hudibras, speaks of Squire Ralph●; 
He understood the speech of Birds,  
As well as they themselves do words:  
Could tell what subtlest Parrots mean,  
That speak and think contrary clean;  
What member 'tis of whom they talk,  
When they cry Rope, and Walk Knave, walk.  Canto 1. Pliny (lib. 10. ch. 49.) amongst other fabulous Narrations, tells us of a vain report, that Dragons taught Melampus, by licking his Ears, to understand the language of Birds. Also Democritus mentioneth certain Birds, of whose blood mingled together and suffered to corrupt, there is engendered a Serpent, which whosoever eateth shall understand the speech of Birds. Porphyrius (lib. 3 de Abstinentia) writes, that if you will give credit to Antiquity, there have been and were in his time several that understood the languages of Birds and Beasts; as amongst the Ancients, Melampus and Tiresias: Also he says, that a Friend of his had a Boy who understood the speech of Birds; that the Arabians understood the language of Crows, and the Tyrrhenians the language of Eagles. Now that Apollonius had this gift, not only Philostratus, but also Porphyry, Eunapius, and others affirm. Likewise if you observe his gift of Tongues, and other Miracles, I see no reason why you should doubt of this; Faith being like a piece of blank Paper, whereon you may write as well one Miracle as another.  
[10] It is yet common to the Arabians to hearken to the voice of Birds, as foretelling whatsoever Oracles can; which Converse with irrational Creatures, they gain by eating (some say) the Heart, (others say) the Liver of Dragons: Those Princes and Commonwealths (says the most wise Florentine) who would keep their Government entire and incorrupt, must above all things have a care of Religion and its Ceremonies, to preserve them in due veneration; and that not only in the beginning of a Government, (as Numa did, whereby he reduced a martial and fierce people to civil obedience) but also in any Government established, for that Irreligion introduces Luxury, and Luxury Destruction. Whatsoever therefore occurs, that may any way be extended to the advantage and reputation of the Religion established, (how uncertain or frivolous soever it may seem in itself) yet by all means it is to be propagated and encouraged by prudent Magistrates; this course having been observed by wise men, has produced the opinion of Miracles, which are celebrated even in those Religions that are false: for let their Original be as idle as they please, a wise Prince will be sure to promote them, and his Authority recommends them to every body else. A Prince therefore, to those that see and hear him, aught to appear all Goodness, Integrity, Humanity, and Religion, which last he ought to pretend to more than ordinarily, because more men do judge by the eye than by the touch; for every body sees, but few understand; every body sees how you appear, but few know in reality what you are; and those few dare not oppose the opinion of a multitude, who have the Majesty of their Prince to defend them. Solon Lycurgus, Numa, and all other heathen Lawgivers, were fain to crave the assistance of Religion in the establishment of their new Governments. Now the Religion of the Gentiles ran much upon the Answers of Oracles, Divinations, and Soothsaying, upon which all the rest of their Sacrifices, Rights, and Ceremonies, did depend; for they did not doubt, but that the same thing which could presage your fortune, (be it good, or be it bade) could as easily confer it. Among other kinds of Foretellers, we read of three principally used in former times, namely, Auruspices, Auspexes, and Augurs; all which we English, Soothsayers, though the Latin words do import a main difference: for the Auruspices did divine or foretell things to come, by beholding the Entrails of Beasts sacrificed; whence they had their Name, ab Aras inspiciendo, from beholding the Altars. The Auspexes did foretell things by beholding the flight of Birds; so that Auspexes are said quasi Avispices, ab Aves aspiciendo. Lastly, The Augurs did divine from hearing the chattering or crowing of Birds; as Philostratus here says the Arabians did; whence they are called Augurs, ab Avium garritu, from the chirping and chattering of Birds; which Art (as our Author here says) they learned, by eating the Heart or Liver of Dragons; also Solinus affirms, that for this purpose the Arabians used to eat Serpents. Now for the particular kinds of Soothsay, I shall not trouble you with here, but refer you to Caelius Rhodiginus, Rosini Antiquitates Romanae, Godwin's Antiquities, and others, who describe the manner of them at large; I shall only give you some short hint of their politic Institution, and so conclude. First then, julius Caesar Vaninus (dial. 56. lib. 4) saith, that the Soothsay of the Ancients are the fables and illusions of Priests, to get money and praise, as also the figments of heathen Princes, to keep the people in awe with the fear of a supreme Deity. If Auguries foretell future events, than they are either their causes or effects; for thus Astronomers give judgement by the Stars, the efficients of sublunary things; and Physicians by effects; but Auguries are none of those things, wherefore they are vainly used to the foreknowledge of things to come. Among the Gentiles▪ Auguries were a great part of their Religion, and (as the wise M●chiavil observes) they contributed not a little to the well-being of the Roman Commonwealth; for which reason the Romans esteemed them above any other Ordinance, and made use of them in the creation of Consuls, in the undertaking of Erterprises, in drawing out their Armies, in their Battles and Engagements, and in every other business of importance, whether Military or Civil; nor would they ever begin an Expedition, till they had possessed the Soldiers that the Gods had promised them success. Among the several Orders of Auspexes, they had one called the Pullarii, who were to give their Presages ever before they fought the Enemy: If the Pullen over which they had inspection, eat, it was a good Omen, and they might with confidence engage; but if they did not eat, it was an ill sign, and they were obliged to forbear. Thus the Chickens who refused their meat, and flew out of the Coop, foretold the overthrow of Ma●cinus by the Numantines, and of L●cius Papyrius, in the Battle against the Samnites. Wherefore (as V●●inus observes) to prevent any such dis-encouragement to the superstitious Army, when the Commanders were very desirous of giving Battle, and the Soldiers unwilling for fear of danger, that they might excite them to fight manfully▪ they endeavoured to engage them not with humane, but divine counsel; and therefore kept Chickens long fasting, and afterwards brought them almost famished out of the Coop, who greedily devoured the meat that was cast before them: Then the Augurs being clad in their solemn Robes, did with much gravity and stroking their Beards, in the name of the Gods promise victory to the Army▪ and so inflamed the credulous multitude to fight, to the destruction of their Enemies. On the contrary, when the General was unwilling to hazard a Battle, he offered meat to the Chickens when their bellies were full, and when they refused it, the Augurs who were ever of the secret Council of War, did beseech the Soldiers by the bowels of the Gods, not to engage the Enemies, for that the Gods being angry for the sins of the Army, did threaten their ruin; whereupon all obeying those Admonitions of so great an high-Priest, abstained from Battle; neither was that attributed to the cowardice of the General, but to destiny. Also when they were vanquished or put to flight, that it might not reflect on their valour, they feigned that they fought contrary to the Answers of their Augurs. Thus Flaminius perished together with his Army for not being obedient to the Augurs. The chief and most eminent Office among the Romans was that of the Augurs; the veneration and honour given to them was so great, that they were looked upon not only as the God's Interpreters, but also as Messengers and Agents betwixt them and mankind. Besides, they were ever advanced to the Senate, and the rather as is conceived, because from the first foundation of Rome, until the change of the Government, Kings themselves were Augurs, as thinking it unsafe to disjoin from the Regal Power, a discipline so full of Authority: like as our King here in England is Head as well of the Church as State, which Power in Catholic Countries is divided between the King and that old Roman Augur, the Pope. Now the chief end of Auguries, was to encourage Soldiers to fight with more alacrity and confidence, which contributed much to their success; nor was any Magistrate chosen till they were first consulted: 
Those who to Empire by dark paths aspire,  
Still plead a Call to what they most desire.  Mr. Dryden▪ Thus (as Livy informs us) Romulus and Numa could receive their Sceptres only from the Augurs hands. Neither did they begin to build Cities, till they had first poured into the Entrails of Beasts: for if they were found, they argued the temperateness and fruitfulness of the Soil; but if they were lean and shriveled, that showed the Clime to be unhealthy: for many times they drew their Conjectures from other natural Causes, and yet ascribed them to Augury. Now this Art of Augury is very ancient, especially in Italy, Greece, and Asia minor, where one Car or Cara is said to have invented it, and Orpheus to have amplified it; for as they then wanted the knowledge of Divination by the Stars, in such perfection as the Egyptians and Chaldeans had it, so they devised these Arts to make themselves esteemed Prophets; as if the Counsels of the Gods were hidden in the filthy dunghill of the Livers and Entrails of dead Men and Beasts: for we read, that both Heliogabalus and julian sacrificed men for this purpose, as thinking, that from their bowels the most knowing and fatal Divinations might be gathered. Moreover these Auguries were never undertaken without much Solemnity and Ceremony, at which time a Procession was made by the Patrici●, and better sort of People, all crowned with Bays; before whom, the Po●●i●ex Maximus walked in great State, accompanied behind with all sorts of People: which Ceremony I could not but call to mind some years since, when out of curiosity I beheld a Catholic Procession at St. Iames ● Chappel, thinking the Papists had taken that Custom from the ancient Heathen Augurs; it being but a politic and wise part to conform their Religious Rites (as much as is possible) to the practice of the ancient Roman Empire, without innovating more than needs must. Now that these predictions by Augury were only credited by the Vulgar, and therefore countenanced by the Wise, we may learn both from Pliny and Cicero, whereof the first says, That Auguries signify nothing, and gain force only from our Imagination, wherefore he denieth that they pertain to an incredulous person. And the other (viz. Cicero) writes, That he wonders how one Augur can behold another without laughing, when they think how they cousin the people; miror c●r Haruspex Haruspici vide●s, non rider? (which sentence a profane person of my acquaintance did ever make use of, when he beheld two Priests together.) Finally, when a Roman General deferred to give the Signal of a Battle, because the Soothsayers Chickens forbore to eat, a young Nobleman standing by, told him, He wondered he would omit so great an opportunity, for so small a thing: to whom the General replied, These things seem small, but our Forefathers by regarding these little things, have made this Empire great.    

CHAP. XV. How Apollonius leaving Ctesiphon, came into the Confines of Babylon; and what Answer be made to a certain Governor that demanded who he was, and whence he came. Also, how afterwards becoming intimate with the Governor, he refused Treasure and other rich Presents offered to him, accepting only of Bread and Herbs.  
AFterwards Apollonius going above [1] Ctesiphon, passed into the Confines of Babylon; where the King had placed a Guard that suffered not any to pass without enquiring who and whence he was, also what his business was there. The Governor set over this Guard, was (in my opinion) as an Eye to the King: for the Median King being new come to the Kingdom, thought not himself secure, but fearing as well Chimaeras as real Dangers, lived with continual Trembling and Apprehensions. Therefore Apollonius and his Companions are brought before this Governor, who had made himself a Tent on a Wagon, and was riding abroad; but seeing a man in a very sordid Garb he cried out like any timorous Woman, and hid his face. But afterwards with much ado looking up upon him, he asked him, as if he had been some Daemon, From whence art thou sent to come among us? Apollonius answered, From myself; to try if you can become men even against your wills. The Governor asked him again, Who he was that durst thus enter the King's Territories? To which Apollonius replied, The whole Earth is mine, and I have liberty to pass thorough the same. Hereupon the Governor threatening to put him to torture, unless he answered more plainly those things which he asked him, Apollonius said to him, If thou touch me, thou shalt be tormented with thine own hands. The Eunuch amazed at him, for that he saw him want no Interpreter, but understanding his speech with ease, and without any trouble, spoke now more mildly to him, and changing his Tone, asked him, In the name of the Gods, who art thou? Apollonius answered, For as much as you now ask me in a fair and courteous manner, hear thou who I am! I am Apollonius the Tyanaean, and my journey is to the King of the Indians, that I may see the things there: I would also willingly be admitted to your King, because such as have been with him say, he is no bad man; if it be [2] Vardanes, who hath lately recovered the Kingdom which he had lost. It is the same (said the Governor) O thou divine Apollonius, of whom we have long since heard the same, and he would yield his very Throne ●o a wise man; no doubt therefore but he will send you to India, every one with his Camel. As for me, I make you my Guest, and give you leave (showing him a great Treasure of Gold) to take of this what you please, not only once, but ten times over. Now Apollonius refusing his Money, the Governor said unto him, Nevertheless you shall accept this Vessel of [3] Babylonish Wine, whereof the King himself doth drink to the ten Governors. You shall likewise take these pieces of roasted P●rk, and Goat, together with Flower, Bread, and whatsoever provision else you please: for in the greatest part of your journey you will meet with none but small Villages, wherein good accommodation is not to be had. The Governor had no sooner uttered these words, but he reproved himself, saying, How extremely have I been mistaken, to entertain a man that neither eateth of living Creatures, nor drinketh Wine so absurdly and clownishly. To which Apollonius replied, Notwithstanding my Diet is slender, yet, Sir, you may Feast me with Bread and Fruits. That (said he) I will willingly do, for I will present you with leavened Bread, and great yellow Dates; together with all sorts of the best Herbs that the Gardens of Tigris produce. But those Herbs and [4] Fruits (said Apollonius) are sweeter to me that grow wild of their own accord, than those that are forced and produced by Art. Those Herbs (replied the Governor) are indeed the sweeter: but our ground about Babylon being full of [5] Wormwood, brings them forth unpleasant and bitter. Wherefore he accepted of such Herbs as the Governor proffered him, and at parting said unto him, Oh thou good man, be not only courteous at the end, but also in the beginning: implicitly upbraiding him with the Torments that he had before threatened; as also, for the other [6] Barbarous Language he at first received from him.  

Illustrations on Chap. 15.  
[1] CTesiphon, a Town of Assyria lying upon the Shore of Tigris, and built by the Parthians, where in the Winters their Kings used to spend some time, by reason of the Temperateness ●f that Air. Pliny (lib. 6. 26.) writes, that Ctesiphon was the head City of the Babylonish Empire. Also Ammianus Marcellinus, reckoning up the three most famous Cities of Assyria, mentions this as one of them, viz. Babylon, Selencia, and Ctesiphon; lib. 23.  
[2] Bard●nes, or Vardanes, was the Son of Artabanus, whose Story we read in Tacitu●● his Annals, lib. 6. & lib. 11. Artabanus dying, left behind him several Children, viz. Arsaces, Darius, Bardanes, Gotarzes, Orodes, Vol●geses, Pacores, and Tiridates, besides one Daughter whereof we have no farther mention. Now Arsaces having the Government of Armenia given him by his Father, was there killed by his own Subjects, being suborned so to do by Mithridates and Pharasin●●, two Princes of Spain▪ Darius was sent in Hostage to Rome, to the Emperor Tiberius; whereupon the third Son Bardanes, (of whom Philostratus here speaks) came to the Crown by his Father's Will, by reason of his two older Brother's misfortune, which happened to them during Bardanes' Life. Of his Wars you may see an account at large in Tacitus, as also of his unlucky death.  
[3] Babylonish Wine: Strabo (lib. 16.) speaking of the fertility of the Province of Babylon, says, that this Country produces greater store of Corn than any other, in so much that it is said to render 300 for one; and for all other necessaries requisite to the subsistence of man, their Palms supply them with▪ as Wine, Honey, Vinegar, and Clothing, which they extract from the Palmtree; together with Nuts, which serve their Smiths and such as make use of Fire, instead of Coals: also these Nuts being steeped in Water, serve to fatten their Sheep and Oxen Pl●ny (lib. 14) writes, that all the East used no other Wines but what are made of Palms. Athenaeus (lib. 14. ch. 26.) saith, that the Persian Kings used only to drink the Calybonia● Wine, which (as Possidonius affirms) grew only in Damascus of Syria, for that the Persians had there planted Vines. He that would know more of this Subject, let him peruse Pliny's 14th Book, as also Athenaeus, wherein you may find all the several sorts of Wine extant in the World, together with their original growth and increase.  
[4] Those Fruits are sweeter that grow wild; Apollonius esteemed them so, as admiring the simple works of God and Nature, beyond all the Art and improvement of Man. How much sweeter are the wild Notes of the Nightingale, than any Artificial ones which we teach our tame Birds? How much more beautiful are the colours of the Rainbow, than any we can imitate? and we find by daily experience, how much sweeter many of our Fruits are which grow of their own accord, than such as we nurse up with our hot Beds in Gardens.  
[5] Wormwood is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impotabile, ob amaritudinem; vel ingustabile, quia illud non tangunt animalia in Depascendis herbis. Dioscorides calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à profundo amarore. Dioscorides and Galen make mention but of three sorts of Wormwood; the one a common sort, well known by all men, whereof the best grows in Pontus and Cappadocia; the other Sea-wormwood, or Seriphium; and the third Santonicum, of the Country beyond the Alps in France. Nevertheless, there hath since been found out many Herbs accounted to be kinds or sorts of them, both for their likeness of Face, and Virtues. Absinthium vulgar, or the common Wormwood, is of an heating and binding property, it purgeth Choler that cleaveth to the Stomach or Belly. But of this see more in Parkinson's Theatrum B●tanicum, Tribe 1. ch. 36. also Pliny lib. 27. ch. 7.  
[6] Barbarous Language; Charron (who is but an imitator of Montaign, wearing his Thoughts at second hand) tells us, (in his Treatise of Wisdom) that Speech is the interpreter and image of the Soul, animi index & speculum, the Messenger of the heart, the Gate whereby all that is within issueth forth; in so much that an ancient Philosopher said once to a Child, Speak, that I may see thee; that is to say, the inside of thee. As Vessels are known whether they be broken or whole, full or empty, by the sound, and Metals by the touch; so Man by the sound of his Tongue, or Speech. Of all the visible parts of the Body which show themselves outward, that which is nearest the Heart is the Tongue, by the root thereof; so that which comes nearest unto our Thought, is our Speech: for from the abundance of the heart, the mouth speaketh. Life and Death are in the power of the Tongue: so that there is nothing better, and nothing worse than the Tongue. Hearing and Speech are the two Gates whereby the Soul does traffic: at the one all things enter in, and at the other all go forth. But Hearing is the first Gate, through which all must first pass; for there can nothing come forth of the Soul, but that which first entereth: and therefore he that by Nature is born deaf, the same is likewise dumb. Now from the communication of these two, as from the stroke of two Flints or Irons together, there comes forth the sacred Fire of Truth. The Tongue, like other benefits of Nature, is bestowed upon us as a singular blessing; yet nevertheless, as with those Legs which are given us to walk about our necessary occasions, we may leap into a River, or off from a Steeple; or with those Hands which are lent us by providence for our defence and service, we may cut our own Throats; so likewise our Tongues, though an eminent gift of Nature, may (if irregularly managed) prove our destruction; as I have already showed in the 11th Chapter of this Book. A man's wit should serve rather for a Buckler to defend himself by a handsome reply, than a Sword to wound others, though with never so facetious a Reproach; remembering, that a word cuts deeper than a sharper weapon, and the wound it makes is longer in curing. A sudden blow is the effect of an inconsiderate Passion; but a disgraceful Speech, is the result of a low and base esteem settled of the party in your Heart: Therefore nothing blows up Anger into mischief, like Bitterness of words, especially if they be aculeate and proper; for communia maledicta are little resented. No sharp expressions are so much allowed of, as smart Repartees, which being both ex tempore, and on the defensive part, are not only pardonable, but commendable: wherefore all applauded that Nobleman, who being given the Lie by a Physician, told him he had rather take that of him, than Physic. I must confess there is nothing for the which I have a greater aversion, than foul words, in so much that I can sooner Study with twenty Drums beating about my ears, than with two people a Scolding; for not only the noise, but also the curiosity to hear what they say, too much commands my attention, and that out of an opinion I have, that there is not so much Truth spoken any where, as at Billingsgate, when the Orange-wenches call one another Whore, Thief, etc. 'Tis the same reason induces me to peruse those Polemical Books, which are written in a more refined Billingsgate Dialect, such as the Friendly Debate its several Parts, the Books in Answer to Mr. Hobbs, Marvel's and Parker's several Contests, as the Rehearsal Transposed, etc. in all which, an impartial Reader may discover the several Rogueries (if there be any) of each Sect; whose Pastors (though all Christians) agree in no one Article so Catholically, as in that of paying them Tithes. We have a saying, That when Knaves fall out, honest men come to their Goods; and so likewise in these clamorous and verbal accusations, when one Sect upbraids another's Folly, a wise man discerning the Folly of both, comes to the knowledge of Truth.    

CHAP. XVI. Of a huge Lioness slain by Huntsmen, and of eight Whelps found in her Womb; also what is reported concerning the Birth of Lions: Likewise Apollonius' Prediction from the Lioness and her Whelps: Also of the eight Birds and their Dam that were devoured by a Dragon in Aulis.  
THey had not travelled above twenty Furlongs, before they light on a Lioness slain in hunting; the Beast was of so vast a proportion, as they had never seen before. There was a great Outcry of [1] Huntsmen about her, as well as of others, who from the neighbouring Villages stocked in, as seeing some wonderful thing in the Beast: And there was indeed a strange thing; for her Belly being ripped open, they found eight Whelps in her Womb. Now it is reported, that a [2] Lioness bringeth forth in six months, and that but thrice in all her life: At the first time, three Whelps; at the second, two; and at the third, one; which last is (I suppose) more big and fierce than ordinary. For we must not give credit to 
* Pliny, and Herodotus.  them who say, that when the Whelps are grown to perfection, they tear the Womb of their Dam, and so come forth: for that which doth breed, and that which is bred, seem naturally to be serviceable to one another, for the conservation of their kind. Apollonius therefore casting his eyes upon the Beast, and withholding his speech a long time, at last said, O Damis, the time of our sojourning with the King will be a year and eight months; for neither will he let us go sooner, neither will it be easy for us to depart sooner: and this I conjecture from the number of the Whelps, each of which signifieth a month, and the Lioness herself a whole year; for perfect things are to be compared with things that are perfect. But what will the [3] Sparrows in Homer say to this, (answered Damis) whom, being eight in number, the Dragon devoured, taking also the Dam for the ninth? which [4] Calchas interpreted to signify the nine years that Troy should be besieged. Look to it therefore, lest (according to the determination of Homer and Calchas) our residence be prolonged for nine years. Whereunto Apollonius replied, Homer did rightly compare the eight Birds when they were hatched unto years; but why therefore should I liken unto years such unperfect Beasts as were not yet born, and perhaps would never have been born? for such things as thwart the course of Nature, are either never brought forth, or if they be, do soon perish. But confide in what I have said, and let us be upon the march, making hereafter our prayers to the Gods, who show us these things.  

Illustrations on Chap. 16.  
[1] HVntsmen: That Hunting is a Princely Recreation, we find by the Testimony of Cyrus, Alexander, and all other Princes, both ancient and modern, who have used it. Also that this Pastime is of great use and advantage to all Princes that follow it, we have the judgement of that wise Florentine, Machiavil, who says, (in his Prince, ch. 14.) A Prince ought to inure himself to Sports, and by Hunting, Hawking, or such like Recreations, accustom his Body to hardship, hunger, and thirst; also at the same time inform himself of the Coasts and Situation of the Country, etc. Hunting (saith a modern Author) is a Recreation commendable not only for Kings and Princes, but likewise for private Gentlemen: And as it is a noble and healthy Pastime, so it is a thing which hath been highly prized in all Ages; for that it trains up youth to the use of manly Exercises in their riper age, being encouraged thereto by the pleasure they take in pursuing either the generous Lion, the stately red or fallow Deer, the wild Boar, the cunning Otter, the crafty Fox, or the fearful Hare. This Exercise neither remits the mind to sloth, softness, or effeminacy, nor (if used with moderation) doth it yet harden it to inhumanity. It is no small advantage to be enured to bear hunger, thirst, and weariness, from our Childhood; to take up a timely habit of quitting one's Bed early; and loving to sit well and safe upon a Horse. What innocent and natural delights are they, when we see the day breaking forth with those Blushes and Roses, which Poets and writers of Romances only paint, but the Huntsman truly courts? When he heareth the chirping of small Birds perching their dewy boughs? When he draws in the fragrancy and coolness of the Air? How jolly is his spirit, when he suffers it to be transported with the winding of Horns, and noise of Hounds, which leap up and play round about him? Nothing doth more recreate the Mind, strengthen the Limbs, whet the Stomach, and clear up the Spirit when it is heavy, dull, and overcast with gloomy cares, than Hunting. Mr. Osborn is an enemy to this Sport, who from Sir Philip Sidney's example, next to Hunting likes Hawking the worst. As also the learned Cornelius Agrippa, who (in his Satirical Invectives) saith, Hunting is a most detestable Recreation, a vain Exercise, unprosperous and unhappy Sport, with so much labour and watching night and day to rage and make War against the poor Beasts; a Pastime cruel, and altogether tragical, chiefly delighting in blood and death. And therefore from the beginning it was ever esteemed the chief Exercise of the worst of men; for Cain, Lamech, Nimrod, Esau, and Ishmael, are reported in Scripture to be mighty Hunters: Nor do we read of any one in the New Testament that was given to Hunting; nor of any Nations that were greatly addicted to that Sport, unless the Ishmaelites, Idumeans, and other people that did not know God. Hunting was the first original of Tyranny, which cannot find a fitter Author, than such an one, as by continual sporting himself in Blood and Murder, has learned to despise God and Nature. The Persian Kings however esteemed it as an imitation of warlike Exercises: For Hunting hath in itself something fierce and cruel, while the poor Beast overcome at length by the Dogs, becomes a spectacle of delight, in having its blood shed, and bowels torn out; at which the barbarous Hunter laughs, whilst the foe Beast routed with an Army of Dogs, or entangled in a Toil, is carried home by the triumphant Huntsman, with a great troop at his heels, where the fatal prey is cut up in bloody terms of Art, other than which it is not lawful to use. A strange madness of such kind of men, where they themselves casting off their humanity, become Beasts, when by perverting of their manners, like Actaeon, they are changed into irrational Creatures. Now the Inventors of this fatal Exercise are said to be the Thebans, a Nation famous for Fraud, Theft, Perjury, and Incest; from whence the practice thereof was transmitted to the Phrygians, a Nation equally abominable, foolish and vain, which therefore the Athenians and Lacedæmonians had in great contempt. Afterwards when the Athenians had repealed their Law against Hunting, and that the exercise was admitted publicly among 'em, than was the City of Athens first taken; which makes me wonder to find Hunting so much commended by Plato Prince of the Academics; unless the Event, honesty of the Invention, or Necessity should be the occasions of its commendations: Thus Meleager slew the Caledonian Boar, not for his own pleasure, but to free his Country from a common mischief: and so likewise Romulus hunted Dear, not for pleasure sake, but to get food; Agrip. Van. ch. 77. Thus much Agrippa produces against Hunting, which in my opinion he did, rather to show his wit in inveighing against that which is generally approved of, than for any other reason. I have myself been sometimes Master of a Pack of Hounds, and although I must acknowledge that had its inconveniences, (which all other things have) yet the ●●od doth far exceed the evil of it; and the only thing which makes this exercise so lit●●● esteemed of in Books, is, for that the Learned (who are the chief Authors of our public Writings) have seldom had leisure to be acquainted with this Recreation. As for myself, (who profess not to be one of those, and who never laid Pen to Paper, but for want of something else to do) I have ever found the advantage of Hunting, far to exceed the inconveniences of it: it's true, the expense and ill company may in some measure be objected, yet a prudent man may so manage himself, as not to be incommoded with either. Rising early is troublesome, but yet 'tis wholesome; and, provided the young Bride suffers not for it, 
(— manet sub Iove frigido  
Venator tenerae conjugis immemor.  Hor. lib. 1. Od. 1.) not to be discommended. A speculative man, may observe in Hunting many things not unworthy his contemplation: as the natural instinct of Enmity and Cunning, whereby one Beast (being as it were confederate with Man, by whom he is maintained) serves him in his designs upon others: The perfect scent and smell of the Hound, who never leaves it, but follows it through innumerable changes and varieties, even over the Water, and into the very Earth. Again, how soon will the Hound fix his eye on the best and fattest Buck of the Herd, single him out, and follow only him through a whole Herd of Rascal Deer, without changing, and not leaving him till he kills him. The wonderful knowledge of Dogs, who coming to three several ways, shall try two of them, when not finding the scent there, shall betake themselves to the third, without laying their Noses to the ground: as if they argued within themselves, since he is not here, nor here, he must be there. Moreover, the docibleness of Dogs is as admirable as their understanding; for as a right Huntsman knows the Language of his Hounds, so do they know his: also the meaning of their own kind, as perfectly as we can distinguish the Voices of our Friends and Acquaintance, from Strangers. When an old Staunch Dog cries it, how will all the others run in to him; whereas if a young Whelp that is newly entered doth the like, the others will take no notice of it. Again, how satisfied is a curious mind to observe the Game fly before him, and after it hath withdrawn itself from sight, to see the whole Line where it hath pass'd-over, with all the doublings and cross-work which the amazed Beast hath made, recovered again, by the intelligence of the Dogs. Neither is it less curious to observe the several passions of the Huntsmen, when one for singling a ●at Buck out of the Herd, values himself upon his Horsemanship; another for closing in with the Deer when he is at Bay, for his Valour in saving the Hounds; a third, by unkennelling a Fox in a brake of Bushes, tells you but for him you had gone without sport that day; a fourth, by hunting the Foil, boasts that you had lost the Hare if he had not hollowed her; a fifth, to show his great learning in finding a Hare, reproves you for not riding abreast, and at an equal distance; then the Huntsman, with his green Coat, and that by his side which belongs to many a greater persons head, shows his extraordinary skill, in reproving you with much violence for riding upon the Dog●; as also having rated a Dog, tells you they had gone away with a wrong Game, had not he rid hard for it. Neither are all these several humours and passions of the Huntsmen more diverting to observe, than the pleasant relations they give of their Pastime, when the Ceremony being over, they retire to some Country-Alehouse, to debauch in Cheese and Ale; there you shall hear how jowler led it in such a Field, how Tomboy cried it in such a Wood, how Boman recovered it in such a Lane, and how Rockwood hit it off at such a Path; as also how boldly such a man (crying Neck or nothing) took such a Gate, Hedge, or Ditch; how successfully another headed the Game from the Wood in such a place, etc. All which repetitions must be highly diverting even to the most wise observer, who from thence may reflect on the weakness of man's Passions, when each one stands up for the honour of his Favourite Dog, with no less heat and zeal then for his Religion, nay then for his Mistress: so that all these things considered, Hunting (when used with moderation and discretion) is a very innocent and commendable Recreation. Now the sort of Hunting which our Author here mentions, is that of Hunting the Lion: Pliny tells us, that they used to hunt him with Dogs, and that the Huntsmen rid armed with Darts, wherewith when they had an opportunity they wounded him, and then the Dogs plucked him down. Also speaking of the Generosity of this Creature, he saith, tha● be there never so many Hounds and Hunters following after him, so long as he is in the open Plains where he may be seen, he seems to contemn both Dog and Man; retiring with honour, and sometimes making head at them: but having once gained the Woods and Thickets out of their sight, he than skuds away, and makes what haste he can to save his Life by his flight; as knowing full well, that the Trees and Bushes conceal the dishonour of his Retreat. The same Author likewise reports, that the way of taking them in old time was by Pitfalls; but that in the Emperor Claudius' time, a Getulian Shepherd taught the Romans another manner of catching them, which seemed at first very incredible; it was by throwing any Mantle or Covering over his head, and that his eyes being covered, his Spirit and Strength failed him, in so much that you might seize him, fetter him, or do what you pleased with him. Pliny lib. 8. ch. 16.  
[2] It is reported that a Lioness bringeth forth, etc. Herodotus writeth, (what our Author here mentions as Fabulous) that the young Lions in their Dam's Bellies, tear their way out with their Claws; as also that a Lioness brings forth but one in all her life time. To which the Fable of Aesop alludes, where the Lioness being upbraided by the Fox for bringing forth but one Whelp in her whole life, replies, It is true, but that is a Lion. Solinus and Aristotle write, that Lions have five young ones the first Litter, four the second, three the third, two the fourth, and one the last, all which is in the space of five years, and after that, bears no more: but this doubt, saith Camerarius, (Medit. Hist. par. 1. ch. 22.) is now cleared, for that in Parks and Chases of Lions belonging to the Princes of Germany, the Lioness brings forth young oftentimes, without any certainty of Number or Time. Now concerning the Nature and great Courage of this Beast, we read many wonderful and almost incredible things. The Whelps at first (saith Pliny, lib. 8. ch. 16.) are without shape, like small Gobbets of flesh, no bigger than Weasels; for the two first months they stir not at all, and when six months old they can hardly go. Africa breedoth the most and the greatest Lions; now the colder the Climate is, the gentler they be: Lions are the most lustful of all other Creatures, and in time of their coupling, eight or ten will follow one Female, whereupon arise very terrible and bloody Battles among them. The Lion knows by the scent and smell of her Pard, when the Lioness hath played false with him, and lain with another, for the which (if he discovers it) he chastizes her very severely: whereupon, after she hath jilted him in that manner, she either goeth to the Water, and washeth away the rank savour of the Pard, or else keepeth some distance off from the Lion, that he might not smell her. They engender backward, and ●o doth the Camel, Elephant, and Tiger. Their Nature is highly generous and grateful; for their Generosity makes them spare Women rather than Men, and pray not at all on Infants, unless in case of extreme hunger; and albeit the Lion be a fierce and cruel Beast, yet is he said to show great clemency to the humble▪ and such as submissively prostrate themselves before him. They naturally are apt to set upon the best man in the company, as we see by the Lion that set upon Alexander himself, not meddling with Lys●machus, or any other of the company▪ Quint. Curt. lib. 8. The Lioness or she Lion is the fiercest, and always the most cruel. Their Tail is a token of their inward meaning; for it it stirreth not, he is gentle and peaceable; but moving, he is angry. These Beasts will keep revenge in mind a long while, either against Man or Beast that hurt them; witness the memorable example in the Story of juba, King of Mauritania; for this King having in his Train a young Gentleman of Quality, that marched with his Army by the Deserts of Africa, this Gentleman meeting in his Journey with a Lion, wounded him with an Arrow; whereupon the Lion laying wait for his return, did among so many several Troops pick out this very man, and to●e him in pieces, notwithstanding all possible means were used to save him. In like manner, they will as long be mindful of a Benefit, and do their best to express their gratitude: as is famous by those Stories of Mentor the Syracusian, Androdus the Roman Slave, and Helpis the Samian; which are thus related in History. First, As for Mentor the Syracusian, he happening in Syria to meet with a Lion, who in an humble manner seemed to fawn and lie down before him, was very much surprised thereat, and began to fly away from him; but the Beast still pursuing, and in a loving manner licking the very tracks of his Feet, Mentor looking back upon him, espied a great Wound and Swelling in the Lion's Foot; whereupon taking courage, and gently lifting up the Beast's Foot, he gave him great ease, by plucking out a Splinter of Wood that had gotten into it, and occasioned the Sore; for the which the Lion expressed much thanks, by his gentle and innocent carriage towards him. Pliny, lib. 8. ch. 16. Secondly, Concerning Androdus, he flying from his Master, for some hard usage that he had received at his hands, by chance happened to take up his Lodging in a Cave which (unknown to him) was a Lion's Den; where having been lodged some time, a little before night the Lion came in from hunting, and having gotten an Hurt upon his Foot, he no sooner espied the trembling man, but going gently to him, he stretched forth his Foot, and made moan, as though he desired help. The poor Slave at the first expected nothing but death, till at last perceiving what the matter was, he took the Lion by his Paw, searched the Wound, pulled out a Thorn, bound up his Foot, and gave him ease; which kind office being performed, was first of all requited with a daily portion of provision which the Lion brought in for his Guest, and the poor helpless Slave roasted in the Sun as well as he could, and then eat it. But being weary of this kind of Diet, as well as of his solitary Life, he one day when his Host was gone abroad to forage, stole away; for whose absence the Lion (as himself could hear) made great mourning and lamentation: Now this man was no sooner parted from Charybdis, but he fell into Scylla, and was apprehended by some whom his Master had sent to seek him, whereupon he was condemned to be torn in pieces by wild Beasts in the Amphitheatre. But it happened that in the interim this very Lion was likewise taken; who being brought into the Theatre, greedily devoured such Malefactors as were thrown to him, till at last his old Guest Androdus coming to suffer in his turn, the Beast forgot his fury, and turned it into fawning, whereby the poor Slave perceived what Lion it was, and thereupon gathered up his spirits, renewing again his acquaintance with his former Friend, even to the admiration of all spectators: Whereupon the whole matter being made known and related to Caesar, he had not only pardon for his Life, but the Lion also was bestowed upon him; so that he ever after got his livelihood by leading him up and down, and showing him; which made the people wherever he came cry out, Hic est Leo Hospes Hominis; Hic est Homo Medicus Leonis: Here goeth the Lion which was the Man's Host; and there is the Man who was the Lion's Physician. This Story is related both by Appian, who was an Eye-witness of it, also by Aelian, and Aulus Gellius, in his Noct. Attic. lib. 5. ch. 14. The third Instance of this nature, is that of Helpis the Samian; who upon a certain Coast of Africa, having drawn out a Bone that stuck in a Lion's Throat, was in recompense of that Cure, fed and maintained by the Lion's hunting, so long as his Ship lay at Anchor on that Shore. Pliny. lib. 8. ch. 16. And this may suffice to show the generous Nature of this Beast; of which you may read at large in Pliny, Leo Africanus, Camerarius, and Gesnerus. The male Lion useth not to feed with the female, but either of them apart by themselves. Aelian (Var. hist. lib. 1.) writes, that when a Lion is sick, nothing will cure him but to eat an Ape. And some say, that a Lion trembles at the crowing of a Cock; but Dr. Hakewill tells us, that King james upon trial found this to be fabulous. Apol. for Provide. lib. 1.  
3. The Sparrows in Homer, etc. This passage, according as Philostratus here citys it, is in the second Book of his Iliads thus described: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thus rendered by the Translator: 
Illic apparuit magnum signum, draco dorso sanguine us,  
Horribilis quem ipse Olympius misit in Lucem,  
Quum ex altari prosiliisset ad Platanum porrexit:  
Ibi erant Passeris pulli, parvi filii  
Ramo in extremo sub foliis volitantes,  
Octo: sed mater nona erat, quae peperit filios.  
Ibi ille hos miserabiliter comedit stridentes:  
Mater autem circumvolabat lugens dilectos filios:  
Hanc circum actus ala pre●endit circum-clamantem.  
Sed post quam filios devoravit passeris & ipsam,  
Hunc quidem clarum fecit Deus qui ostendit:  
L●pidem enim ipsum fecit Saturni filius versuti.  
Nos autem stantes admirabamur quod factum erat:  
Vt igitur terribilia portenta deorum subiêre hecatombas:  
Calchas autem statim postea vaticinans dixit,  
Cur multi facti estis comati Achivi?  
Nobis quidem hoc ostendit signum magnum prudens jupiter;  
Serum, quòd tarde persicitur, cujus gloria nunquam peribit.  
Vt hic filios devoravit passeris, & ipsam,  
Octo, sed mater nona erat, quae peperit filios:  
Sic nos tot annos bellabimus hîc:  
Decimo autem civitatem capiemus Lativiam.  
Ille sic interprebatur: haec jam nunc omnia perficiuntur:  Hom. Il. 2:  
[4] Calchas interpreted: This Calchas, a Grecian, (the Son of Thestor, and therefore called by the Poets Thestorides) was a wise and experienced Soothsayer, whose counsel the Greeks followed in all their Exploits against the Trojans. When the Grecian Navy was detained in Aulis by tempestuous Wether, occasioned (as they feigned) through the indignation of Diana, he taught Agam emnon away how to pacify that Goddess. Also from the forementioned Prediction of the Sparrows, he showed them that the Siege of Troy would last ten years before the City would be ta●en▪ Afterwards the Pestilence raging amongst the Army, he showed them how to stop it, by appeasing the anger of Apollo, in sending home Hyppodamia to her Father Chryses, who was one of Apollo's Priests; and from whom Agamemnon had taken her by violence, to revenge himself upon Achilles. This Calcha● is said to have died for grief, in that he was overcome by Mopsus in his own Art of Divination: for that after the taking of Troy, he travelling with Amphilochus towards Colophus, (a City of Greece) out of a desire to visit the Temple of Apollo▪ happened to fall into the company of one Mopsus, a famous Augur; who questioning Calchas how many Figs such a wild Figtree might bring forth, he stood mute, as not being able to give him an Answer; whereas Mopsus, without any hesitation, told him the certain number, not miscounting one; which is thus mentioned in Hesiod: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;   

Quos grossos haec ficus habet miror, licet illa  
Parva sit: an numerum posses mihi dicere eorum?   Respondit autem illo tacente: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Mille quidem decies numero: mensura medimni est.  
At superest unus, quod non percurrere posses.  
Sic ait, est numerus verè hinc compertus eorum.  
Calchanti aeterno clausit mors lumina somno.   Concerning this, see Hom. Iliad. lib. 1. Virgil. Aen. lib. 1. Hesiod. & Natalis Comes Mythol.    

CHAP. XVII. The Dream of Apollonius in Cissia, with the Interpretation thereof. Also the History of the Eretrians; and the Epistle of Apollonius to the Clazomenian Sophister. Likewise how the Eretrians came out of Euboea into Media; and what Apollonius said whilst he repaired their Sepulchers: together with his Request to the King in behalf of the Eretrians.  
BEing now come into the Country of [1] Cissia, and near unto Babylon, he received from God in a dream a Vision to this purpose: Certain Fishes being driven ashore, and lying panting on the ground, seemed to complain like Men, lamenting that they had come from their proper habitation They also seemed to implore a Dolphin, swimming hard by the Land, to help them, being as fit objects of pity, as men bemoaning themselves in a strange Country. Now Apollonius being nothing terrified at this Vision, considered with himself what it might signify. Nevertheless, intending to frighten Damis, for as much as he knew him to be timorous, he related the Vision to him, and made as though he himself was afraid of what he had seen, as ominous. Whereupon Damis, as if he had seen the same things himself, cried out, and dissuaded Apollonius from going any farther; saying, Let us beware lest we ourselves (like the Fishes) being cast out from our own Country, should suffer much hardship, and utter many sad complaints in a Foreign Land, when falling into inextricable distress, should at length extend our suppliant hands to some King or Potentate, who might slight us, as the Dolphin did the Fishes. Whereat Apollonius smiling, said, Tou are no right Philosopher, being afraid of such things as these: therefore [2] I will turn Prophet, and explain what this dream portends. The [3] Eretrians inhabit this Country called Cissia, being formerly transplanted by [4] Darius' out of [5] Euboea into these parts, almost 500 years ago: And these, like the Fishes in the dream, are said to lament and mourn at their Captivity, being all (as it were) taken in a Net; Therefore the Gods seem to enjoin me, in as much as I am come into these parts, to take care of them so far as I am able. And perhaps the Souls of those Greeks who lost their Lives in these parts, may by a certain destiny have drawn me hither for the benefit of the Country. Wherefore let us a little go aside out of our way, and inquire for that Well, by which they only inhabit: For they say it is mixed with Bitumen, Water, and Oil; so that if any one drawing Liquor from thence, poureth out the same, they separate and may be discerned severally. Now that Apollonius came into Cissia, he himself testifieth in his Letter to the [6] Clazomenian [7] Sophist: For Apollonius was so kind and desirous of commendation, that so soon as he had seen this, he gave an account thereof to the Sophist, as also what he had done for the sake of the Inhabitants, exhorting him through the whole Epistle to take pity of the Eretrians, and that when ever it happened that he spoke in their behalf, he would not forbear to shed tears for them. And herewith agreeth that which Damis wrote concerning the Eretrians; for they dwell in the Kingdom of the Medes, not farther from Babylon then an able Footman can travel in one day. The Country hath no Cities, for Cissia is all Villages; There are also a sort of the [8] Nomads dwelling amongst them, who live almost continually on Horseback: but the Village of the Eretrians is situated in the middle of the Country, encompassed with Ditches cut out of the Rivers, which they are said to have cast up about the Town instead of Walls, to secure them from the incursion of Barbarians. The Country is full of Bituminous Waters, wherefore Plants do not ●ell prosper there; neither are the Inhabitants long-lived: for Waters tainted with Bitumen, infect the Entrails. They are nourished chiefly by a certain Hill near the Village, which being raised up above the other Land, they sow, and esteem good Ground. The Natives report they have heard how above 780 of the Eretrians were taken Prisoners, not being all fit to bear Arms, also for that amongst them there were Women, Old men, and I suppose some Children: for a great part of the Eretrians had fled to [9] Caphareus, and the mountainous parts of Euboea; but about 400 men, and 10 women, made their escape in Ships; whereas the rest (beginning from jonia and Lydia) did all perish, being driven into the upper parts. But their Hill giving them opportunity for the digging of Stone, and many of them being skilful in the hewing of Stones, they erected Temples after the Greek fashion, together with a [10] Forum, suitable to the condition of the place. They likewise set up Altars, two to Darius, one to [11] Xerxes, and several to [12] Daridaeus. They lived after their Captivity unto the time of Daridaeus, above 88 years. They write their Letters, as also the inscriptions upon their ancient Monuments, in Greek Letters, which Epitaphs seldom contain any more than this, Here lieth such a one, the Son of such a one: The Letters are Greek, but they say they never saw such before. They reported likewise that Ships were engraven on the Tombs, according as every one had lived in Euboea, either as Ferryman, or Fisher for Purple, or of some other Seafaring employment. They also relate, that there is an Elegy written upon the Sepulchre of the Mariners and Pilots: 
We who th' Aegean Sea did coast 'ere while,  
Lie now entombed i'th' midst of Ecbatane:  
Farewell Eretria, our once famous Soil,  
Farewell to Neighbouring Athens, and the Main.  Furthermore Damis says, that Apollonius with his own hands repaired and shut up those Sepulchers which were decayed; also that he made such Libations and Offerings as were accustomed, excepting that he would kill nothing, nor make any expiation. That he shed Tears, and being filled with an inward impulse, expressed himself thus: O ye Eretrians, who were brought hither by the appointment of Fortune, though ye be far removed from your Native Country, yet wanted ye not Burial: whereas those that cast you hither, perished about your Island, lying ten years after you Unburied; for the Gods declare what hath been done in hollow Euboea. Again, Apollonius in the end of the Epistle which he wrote to the Sophist, saith, I being yet but a young man, have nevertheless taken care of your Eretrians, and have afforded them what help I was able, both to the living and to the dead. But in what manner did he assist the Living? even thus: When the Eretrians had sown the Hill, (whereof I spoke before) the Barbarians adjacent coming upon them about Harvest time, used to prey upon the ripe Corn: whereby the Eretrians were likely to perish with hunger, whilst they had laboured for other men: Thereupon Apollonius made a good motion to the King when he came into his presence, that he would grant to the Eretrians the sole use of the Hill.  

Illustrations on Chap. 17.  
[1] CIssia; Strabo (lib. 15.) gives this name to all the Country of Susa, deriving its name from Aeschylus the Mother of Memnon; who was called Cissia. Yet nevertheless that part of Susa wherein is the Persian Gulf, and part of the Red-Sea, may most properly be called Cissia, or Cussia, and which at present is named Chusistan.  
[2] I will turn Prophet, and explain what this Dream portends; Notwithstanding, as St. Paul writes, Humane wisdom is Foolishness before God, yet the impudence of some is so great, that they will presume to penetrate into the most secret Councils of Heaven: Nor can any thing less than, I am that I am, delivered by God himself, give a stop to the audacious progress of their curiosity; for because the Omnipotent Being can inspire whom he pleases with this Spirit of Prophecy, as we see he really did the Writers of Holy Writ; therefore upon all occasions, to satisfy our own turns, we set up for an equal knowledge with them, and from the two Spirits of Impudence and Dishonesty, assume to ourselves the pretended power of expounding Dreams, interpreting Visions, Predictions of things to come, and the like: from hence arose those many Prophets among the Heathens, such as Calchas, Mopsus, Firesias, Helenus, Cassandra, Polybius, Amphiaraus, Corinthus, Epimenides, Socrates, Anaximander, Diotyma, and Galanus the Indian; also the Magis among the Persians, ●rachmans among the Indians, Gymnosophists among the Aethiopians, Draids among the Gauls, and Sibyls among the Romans: nay and one that lived but the other day, in comparison of any of these, viz. Notre dame, whose Prophecies of the Firing of London, and of the Pa●e Kings untimely death, are no whit inferior to any thing delivered by the Ancients. But with what certainty or credit could these pretend to Prophecy, when (as Cornelius Agrippa observes) the Writers of Holy Writ, notwithstanding they were filled with the Holy Ghost, did sometimes stray from the Truth; which they did not willingly, but through Humane frailty: Thus Moses failed in telling the people he would bring them out of Egypt, and carry them into the Land of Canaan; for though he brought them out of Egypt, yet did he not bring them into the Land of Promise. jonas failed in predicting the destruction of Niniveh within forty days, intended; but delayed. Elijah failed in foretelling many things to come to pass in the days of Ahab, which yet were not fulfilled till after his death. Isaiah failed 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 jeroboam, (though a true Prophet, and that by two miracles done in his presence appears to be sent from God) was yet deceived by another Old Prophet, that persuaded 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 failed: Peter failed, when he was reprehended by St. Paul for telling a Lie craftily. Matthew also failed, 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 err, according to the Scripture which faith, all men are Liars. 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 murmured against Moses; and so likewise was it with Saul, David, Solomon, Isaiah, etc. 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 fulfilled in the Birth, Life, and Death of our Saviour Christ, than ever any Prophecies or Predictions were: yet the jews 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 jew, 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 prophesied of in the Old Testament, whilst the jew opposes it out of the same, as follows.  Turk. 
The last time we discoursed 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.  jew. 
You did so; and I likewise call to mind, how that at the same time I asked you, In whom that Prophecy was fulfilled? and you replied, 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, contained 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.  jew. 
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' 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 spoke 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 Arabic Historians write) his Mother was a jew, yet that doth not argue his Father of the same Tribe, since ever after the Captivity the Israelites married amongst Strangers. Thirdly, Moses promised 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' 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 Bloodshed, known in the World, than since the first planting of the Mah●metan Religion: So as Moses seemed rather to point at those Prophets which were raised unto our Forefathers, when they came into the Land and possessed it, than at your Prophet Mahomet.  Turk. 
If Murder and Bloodshed are such heavy Crimes, what made you crucify that good and holy man Christ Jesus?  jew. 
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 jews thought to stone Jesus for Blasphemy, that he being a Man made himself God, job. 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, job. 18 7.  Turk. 
We have the same Law amongst us; but what made you falsely accuse him before Pilate for speaking against Caesar, whereof he was innocent?  jew. 
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 Blood 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 Covenant with you, not according to that which he had made with your Fathers; and therefore you are now to hearken and walk according to the new, and not to the old; which new I conceive to be that Covenant which the Lord made by his Prophet Mahomet.  jew. 
To this we answer, by considering, 1. With whom the Lord will make this new Covenant. 2 The Covenant itself. 3. The manner of it. And 4. the time when it was made. But first, with whom the Lord will make this new Covenant. The Prophet jeremy saith, ch. 31. v. 31. Behold, the days come, saith the Lord, and I will make a new Covenant, etc. So as here he promises to make a new Covenant with the house of Israel and judah, a people to whom he had given his Laws by the hand of Moses; but they having transgressed those Laws, the Lord had brought evil upon them, and suffered them to be led away captive out of the Land which he had given them: but then God raising up his Prophet jeremiah, at the time when he did these things to his people, it pleased the Lord to reveal unto jeremiah their Return after 70 years, ch. 29. So as this Prophecy seems only to point at the new Covenant which the Lord designed to make with them, after their Return from their 70 years' Captivity, jer. 30.3. Secondly, By considering the Covenant itself, which was, that God would write his Laws in their hearts, that he would give them hearts to know him, that they should be his people, and he would be their God; and this is the Covenant itself which the Prophet foretold the Lord would make with his people after their Return from Captivity. Thirdly, By considering the manner and not the matter of this new Covenant, which consists in giving them hearts capable to receive this Law, eyes to see it, and ears to hear it, so that he never made them fitting to receive it till now. The 4th and last thing is to consider the time when the Lord would make this Covenant, which will the better appear, if we observe that after he had promised to write his Laws in their hearts, he gives this Reason for it, because I will forgive their iniquities, and remember their sins no more: Now the time when he forgave their iniquities was, when he caused them to return from their Captivity, as 'tis wri●ten, ch. 33.7. ch. 50.20. Ez●k. 36.25. It was then therefore that the Prophet said, the Lord would make his new Covenant with them, and write his Laws in their hearts. From hence we may conclude, that this Prophecy makes no promise of a new Law, but only of new hearts to receive their old Law, which Prophecy also seems to have been fulfilled after their Return from Captivity, and so to have no tendency either to Mahomet, or his Alcoran.  Turk. 
Did not the jews look for a Messiah, or new Prophet, and did not Moses write of him?  jew. 
Some of them did look for a Deliverer, or Saviour, such an one as God had formerly raised up to deliver them out of the hands of their enemies and destroyer's, to restore to them their Kingdom again, as they thought their Forefathers and Prophets had testified. Fear thou not, O my servant Israel, for I will save thee from afar, and thy seed from the Land of their Captivity, and jacob shall return, and shall be in rest, and in quie●, and none shall make him afraid. Though I make a full end of all Nations whither I have scattered thee, yet will I not make a full end of thee, Jer. ch. 30. v. 10, 11. For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord, because they call thee an Outcast, v. 17. So that with the Prophet to be here raised, was to save them from their enemies, that they being delivered, might serve him upon earth without fear, in holiness and righteousness, all the days of their life. Also those Prophecies of jeremiah do hold forth, that God would raise up to David a righteous Branch, and that a King should reign and prosper, executing justice on the earth, etc. and in his days judah shall be saved, and Israel dwell safely. None of which was fulfilled in Mahomet, but all of it was accomplished, when God caused them to return from their Captivity in Babylon into their own Land; for it is said in the next Verse, The days come, saith the Lord, that they shall no more say, the Lord liveth which brought up, etc. but which led the seed of Ia●ob out of the North Country, and from all the Countries whither I had driven them, and shall dwell in their own Land. By this we see, that a Saviour and Deliverer they looked for, but such an one as might deliver them from the hands of their enemies, etc.  Turk. 
Did not Moses write of him, when he speaks of that enmity which God put between the Serpent and the Woman's seed, saying, that the Woman's seed should break the Serpent's head?  jew. 
If you think that Prophecy hath relation to Mahomet, sure it is very far fetched; nor would a reasonable man (as I conceive) expound it otherwise, than that the Serpent should be in subjection to man, and that there should be a perpetual enmity betwixt them, which should excite the children of men, to endeavour their destruction wherever they met them. This I conceive to be the sole intent of that Curse upon the Serpent, and no other; and this likewise we see daily put in execution. Nevertheless I have known some ingenious men wonder, why the whole species should be cursed for the Devils assuming their shape upon himself, which was no act nor error of theirs; however the Lord hath done it, and 'tis marvellous in our eyes.  Turk. 
The next Text of Scripture which seems to make for Mahomet, is Gen. 22.17. where in the Oath made to Abraham, when he commanded him to go to the Land of Canaan, as also Isaac and jacob, ch. 26.3, 4. ch. 28.13, 14. it is said, that in their seeds shall all the Nations of the Earth be blessed; which words are thought to point at Mahomet: Also when it is said, Gen. 12. that he should be a blessing, and in him should all the Families of the Earth be blessed: Again, that Abraham (Gen. 18.18.) should be a great and mighty Nation, etc. which Prophecy seems to mark out the great and large extent of the Mahometan Religion and Empire.  jew. 
In the time that Solomon reigned over the house of Israel, was the seed of Abraham a great and mighty Nation, 1 Kings 3.8, 9 So as then it is probable this Oath or promise was fulfilled, according to the 72. Psal. 17. Again, the same thing was promised to jacob, as you make it appear, not in his seed only, but in him and his seed, etc. To which purpose we read, that Laban was blessed for Iacob's sake; and that the Lord blessed Potiphar's house, and all that he had, for Ioseph's sake. And indeed did I not think that this promise of the Nations being blessed in Abraham or his seed, had reference to him or his seed, as a mighty Nation, I should conclude that it had been fulfilled, when there came people from all Countries to buy Corn of joseph. Now what the blessing was that Abraham's seed should enjoy, see Deut. 28. from the beginning to the 15th. Verse; also the 33d. Chapter throughout.  Turk. 
What say you to that Prophecy in Gen. 49.10. which says, The Sceptre shall not depart from judah, etc. till judah come, and to him shall the gathering of the people be? for by Shiloh I understand Mahomet.  jew. 
From what ground you can extort that Interpretation, I understand not; but this I am sure of, that the Table which is said to contain the true signification of the Hebrew, Chaldee, Greek and Latin words, printed in the year, 1608. as indeed all other Expositors, Englisheth Shiloh, dissolving, or destruction; and this was Iacob's meaning, viz. that the Government should not depart from judah, till dissolving come, that is, Destruction, as Balaam afterwards foretold, Numb. 24 24. for Dissolving and Destruction is there the same▪  Turk. 
Well Sir, I find you have made it your business to study these points more than ever I did; therefore not being Book-learned myself, we will (if please you) adjourn this Dispute till the Afternoon, when I will bring with me a learned Christian to enter Combat against you, and if you can convert him, you shall have me into the Bargain. Adieu my dear Rabbi.  
Now the jews (however a credulous people) would never hear a man pretend to prophesy, but did always require a Sign of him: First, Because in so doing, they imitated their faithful Father Abraham, who did the like, as we read, Gen. 15. and Gideon Judg. 6. and Hezekiah, 2 King. 20. Secondly, 'Twas the manner of the Prophets to confirm what they spoke in the Name of the Lord by a Sign, witness Exod. ch. 4. and Exod. ch. 16.6, 7, 8. the 1. Sam. 10.2, 3, 4. the 1. King. 13.3. etc. Thus Moses and Aaron said to the Children of Israel; At Even shall ye know that the Lord hath brought you out of the Land of Egypt, and in the morning shall ye see the glory of the Lord; viz. when the Lord shall give you in the evening Bread to eat, and in the morning Flesh to the full. And this I conceive was the reason why the jews required a Sign, as 'tis written, job. 6. when the jews asked him, What Sign he showed to prove himself to be sent from God, as the Prophets of old did? saying, Our Fathers did eat Manna in the Wilderness, etc. To set up for a Prophet, the chief thing necessary is a lively strong Fancy and Imagination They who have the strongest Imagination, are least apt to understand things clearly; as on the contrary, they who have more Understanding, and chiefly esteem that, retain the imaginative power discreetly, as it were with a Bridle, not to confound the Imagination with the Intellect: wherefore they who study to find out the wisdom and knowledge of things Natural and Spiritual, from the Writings of Prophets, are mistaken. All Prophets have expressed things Spiritual by Corporal, making God like ourselves, knowing this to be more natural to our Imaginations, for that there is nothing in the Understanding, which is not first in the Senses. Thus we see Michaias' makes God sitting▪ Daniel makes him an old man clothed with a white Garment; Moses makes him walk in the Garden in the cool of the Evening, as also ask Adam, Where art thou? Ezekiel makes God a Friar; Those who were with Christ, made the Holy Ghost a Dove; The Apostle made it consist of Fiery Tongues; And last of all St. Paul represents God as a great Light. Spinosa (in his Ingenious Tractat. Theolog. Politic.) observes, that the Signs given of the Prophets, were according to the capacity of each particular Prophet, and therefore they varied in them all, according to their several humours, and temperament of their Bodies. If the Genius of the Prophet was merry and cheerful, his Revelations were always of Peace, Victory, and things that produce Mirth; on the contrary, if he was melancholy and splenatick, he revealed nothing but Wars, Miseries, Pestilences, Overthrows, and the like. Also if the Prophet was a man of Elocution, he received the Dictates of God in an elegant style; and so the contrary, if he was uneloquent. The same Rule may likewise be observed in their Revelations or Visions: thus if the Prophet had received a Country Education, his Visions were most of Cows and Oxen; if he was a Soldier, his Visions were of Armies, Wars, Battles, Sieges, and the like; if a Courtier, of Princes, Palaces, etc. As we see to the Magis (whose chief Study is Astrology) was therefore revealed the Nativity of Christ, from an imagination of a Star arising in the East, Mat. 11. Now to justify the premises, you may read, that when Moses was angry, God revealed unto him that dreadful destruction of the Firstborn, Exod. 11.4, 5. When jeremias was sad, and troubled with a Taedium vitae▪ he prophesied▪ of the Calamity of the jews. Also Michaeas never foretold any good to Ahab throughout his whole Life, but always evil, whereas other more cheerful Prophets told him otherwise, 2 Chron. 18.7. Also you may observe how the style of the Prophecies varied, according to the Eloquence of the Prophet that delivered them, if you compare the ●ough style of Ezekiel and Amos, with those eloquent Writings of Esaias and Nahum, and so of the rest. All which being well considered, it will soon appear, that God had no peculiar style of expressing himself, but only according to the Learning and Capacity of the Prophet he spoke to.  
We find in 1 Kings 22.19, 20, etc. it is said, that Micaiah saw God sitting on his Throne, and all the Host of Heaven standing on his right hand and on his left; and that after debate had concerning Ahab, God sent a Lying Spirit into the Prophets of Ahab, persuading him to go up to Ramoth Gilead, to the intent he might fall and perish there. Upon which, I have heard this wicked Syllogism raised: Whatsoever God commandeth, is good, just, and fit to be done; but God commanded a Lying Spirit, in the manner above-recited; ergo, it is good, just, and fit to be done. Here the Major is unquestionably true; but concerning the Minor, much may be considered. First, whether Micaiah's single Testimony concerning this Vision, could bind his Auditors to an undoubted belief thereof, in a point so unusual that no other History can parallel it. Secondly, that this his Testimony, for inducing us to believe that God sat on a Throne, having a right hand and a left, is contrary to the notions we have of God's Infinity, even by our Divines own confession. Thirdly, that he sent a Lying Spirit in the manner aforesaid; since it seems inconsistent not only with his attribute of Faith, but also of his Goodness. Besides, I conceive myself 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 answered, That we find (in the Book of judges, ch. 9.15. & Isa. 19.14.) something to this purpose in the point of Gods employing wicked Spirits: which also will not seem so strange, if we consider, that in some cases God may employ 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 sense, I hope I may (without offence) so far declare myself, as that I should not easily give the Minor in the balance of Reason at least, an equal poise with the certainty of the Major, unless our Divines help it out with some Allegorical Interpretation. Especially when I considered, that the narrative part of Micaiah's Vision (as was said before) depended only on his single Testimony, and seemed to be approved of no otherwise, than by one single event in the fall of Ahab, which in a Battle 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 judah and Israel when joined together would get the day, persuaded the King to fight, whilst themselves according to their usual manner, stayed 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 balance 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 delivered most of their Precepts Enigmatically 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 tother; 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 Prophecy, 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 Prophecies, 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 embroiled in Wars, as (were we now at Peace throughout the whole World) to prophesy 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 destroyed, such a Country infested with the Plague, or such a great City fired, are things that require little Art or skill; for that (unless some time be limited wherein these things should happen) such a Prophecy can never be proved false, until it be fulfilled, which in all probability (if they be any of the foremention'd things) will come to pass once in a thousand years. Again, To prophesy 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 Prophecy 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 placed you not the World's end nigher?  
Lest lest you died you should be proved a Lyar.  
'Twas 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 received 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 Almanacs, 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 tother's 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, etc. 
Prudens futuri temporis exitum  
Caliginosâ nocte pre●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 bestowed 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 irksome to me some years before it happened, when I could positively say, on such a day, in such a year, and such a month, I must certainly die: 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 irksome 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 the fatal hour. Again, if I knew I should die at such a Relations House, this might terrify me from visiting him, for fear of making his Habitation my Sepulchre. So that the All wise disposer of all things, who doth nothing in vain, hath for the good of mankind concealed this prescience from us.  
[3] Eretrians; were the Inhabitants of Eretria, which was a famous City of Euboea. They are said to take their name from Eretrius the Son of Phaeton. Herodotus (lib. 6.) speaking of these Eretrians, says, that Datys and Artaphernes being arrived in Asia, took these Eretrians Prisoners, and sent them away captive to Susa, for that they had exasperated Darius in making War upon him without any provocation: where being presented before Darius, he planted them at Anderica in Cissia, about 210 furlongs distant from Susa.  
[4] By Darius; This Darius was the Son of Hystaspes, who got the Crown of Persia by the Neighing of his Horse at Sunrising: for his Groom Oebares having the Night before let his Horse cover a Mare at that place, the Horse was no sooner brought thither the next morning, but he immediately fell a Neighing in remembrance of his past pleasure, and by that means won his Master the Crown, after the death of Cambyses. He married Atossa the Daughter of Cyrus, for the strengthening of his Title. He recovered Rebellious Babylon by a Stratagem of Zopyrus, one of his Noblemen, who cutting off his own Lips and Nose, and miserably disfiguring himself, got in with the Babylonians to be their Leader against the Tyrant his Master, who as he pretended had so martyred him; which done, he betrayed to his Master Darius. After this, he marched against the Scythians, who in derision presented him with a Bird, a Frog, a Mouse, and Five Arrows, which by Hieroglyphical interpretation signified, that if the Persians did not speedily depart from them, flying as Birds in the Air, or ducking themselves as Frogs in a Marsh, or creeping as Mice into Holes, than they should have their Arrows in their sides to send them packing; which was soon done with shame. Upon his being defeated by the Scythians, the Greeks rebelled against him, and were subdued: which encouraging him to think of conquering all Greece, and thereupon marching with 600000 men against it, he was shamefully overthrown by Miltiades the Athenian, who brought but 10000 against him, in the Field of Marathon, and registered (as Plutarch saith) by almost 300 Historians. In this Fight Themistocles the Athenian gave sufficient proofs of his valour; wherein also one Cyneris (a common Soldier) was so fierce, that when both his hands were cut off, he fastened his Teeth upon a flying Ship of the Persians, as if he meant to stay it. Afterwards, Darius thinking to repair this ignominious loss, the Rebellion of the Aethiopians, and quarrel between his Sons for the Succession, brought him to his end: for Artabazanes his eldest Son claimed it as Heir, but (in regard he was born whilst his Father was but a Subject) the younger Son Xerxes carried away the Crown, he being Grandchild to Cyrus by Atossa. Of this Prince you may read at large in Herodotus, lib. 3, 4, 5, 6. also in justin, lib. 1, 2. in Valerius Maximus, Aelian, and others. He began his Reign An. Mund. 3431.  
[5] Euboea; an Isle in the Aegean Sea, on the side of Europe over against Chios; it is severed from Achaia by a little Euripus: by the Ancients it was sometimes called Macra, Macris, Chalcis, Chalcodontis, Aesopis, Oche, Ellopia; and by Homer, Abantis; and the Inhabitants, Abantes: It is now called Negropont●, or Egriponte; and by the Turks (who won it from the Venetians, An. Chr. 1470.) Egribos, and Eunya.  
[6] Claz●menian Sophist; so called from Clazomenae, a City of jonia in Asia, built by Paralus; it was afterwards called Gryna; it lies near Smyrna. This Clazomenae was the Country of Anaxagoras; it borders upon Colophon.  
[7] Sophist; a Sophism is a cunning evading Argument, or Oration; in Logic it is when the form of a Syllogism is not legally framed, or false matter introduced under colour of Truth: whence a Sophist is in plain English but a subtle Caviller in words. Thus we read that Protagoras (the Disciple of Zeno, as also of Democritus) wanting Solidity, endeavoured to be Subtle, and coming short of a Philosopher, set up for a Sophist.  
[8] Nomades; were a certain people of Scythia Europaea, said to be descended from those that followed Hercules in his Expedition into Spain; Sallust. They were called Nomades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, à pascendo, in that they spent their time chiefly in feeding cattle, and lying amongst them. Dionys. vers. 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Also Virgil mentions the same, Aen. lib. 4. & 8. They are also thought to be people nigh Polonia, and Russia; as likewise of Numidia in afric, otherwise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Numida. Also people of Asia, by the Caspian Sea, now called Daae, and Parni.  
[9] Caphareus; a high Mountain of Euboea towards Hellespont, by which place the Greeks Navy were sore afflicted for the death of Palamedes, (Son of Nauplius, King of that place) who was slain by Ulysses. Homer (Odies. 4.11.) and Ovid (Met. lib. 14.) represent to us a famous Shipwreck which the Grecian Navy suffered in their return from Troy: 
Euboicae cautes, ultorque Caphareus.  Virg. Aen. 11.  
[10] Forum; So called by the Romans, was a Marketplace, or Common Hall, wherein they kept their Courts of Judicature.  
[11] Xerxes; This Xerxes was the Son of Darius Hystaspes, who (in the third year of the third Olympiad) succeeded his Father to the Crown, and was the 4th King of the Empire, drawing his Title thereunto from Cyrus his Grandfather, by the side of his Mother Atossa. Now his Father Darius having at the time of his death prepared all things in readiness for a War with the Egyptians, his Son Xerxes had nothing left to do but to begin his March; wherefore his first Expedition was against the rebellious Egyptians, (who had revolted from his Father) wherein proving successful, he returns, and makes that great Feast mentioned in the Book of Esther, who becomes his Queen in place of Vasthi. His second Undertaking was to revenge his Father's Quarrel upon Greece, against which he is said to have led the most numerous Army that ever was yet heard of, consisting, as Herodotus writes, of 1700000 Foot, and 80000 Horse, besides Camels and Chariots; Diodorus writes of 800000 Foot; Trogus, justin, and Orosius, mention 1000000 in all, also 1207 Ships of War; all which numerous Army was entertained by one Pythius at Sardis, who besides presented Xerxes himself with 2000 Talents in Silver, and in Gold four millions. Now having from Sardis sent into Greece to demand Earth and Water, in token of subjection, he afterwards marched from thence with his Forces, making Mount Athos an Island for the convenient passage of his Fleet, also passing his Army over the Hellespont by a Bridge of Boats; which Bridge happening one time to be broken by a great Tempest, his pride and folly was so great, that he commanded 300 stripes should be given to the Sea, as also a pair of Fetters to be cast into it, in token of Servitude; and causing the Heads of the Workmen to be chopped off, ordered other Bridges to be made. Soon after this Xerxes lost 20000 of his Army at Thermopyle, by the opposition of Leonidas, and 300 Lacedæmonians; upon which followed (as one misfortune seldom comes alone) a defeat of his Navy at Artemisium, in the Straits of Euboea. This was also seconded with another overthrow by Themistocles, at Salaminis; as also by another from Pausanias, had against Xerxes' General and Favourite, Mardonius, at Plateae; as also by the great rout which Leutychidas the Athenian, and Xantippus the Lacedaemonian Admirals, gave his Fleet the same day by Sea, near Mycale, a Promontory in Asia. All which happening together, so terrified this mighty Tyrant over both Sea and Land, that he was forced to return towards his own Country over the Hellespont, in a small Cockboat; where after his sacrilegious assaulting the Temple of Delphos, and barbarous dealing with his Brother, and his chaste Wife, for their opposing his incestuous designs, as also prostituting himself to all villainy and baseness, he was at last treacherously slain in his Bed by his Uncle Atabanus, leaving his Son Artaxerxes (whom he had by his Queen Esther) to succeed him, Anno Mun. 3587.  
[12] Daridaeus; was a Persian King, that lived in the Reigns of the Emperors Tiberius and Claudius; he was the present King of their Country when Apollonius was amongst them.    

CHAP. XVIII. How great the Walls of Babylon were; Also concerning the River Euphrates, and the large Bridge over it; Likewise of the stately Palace, Lodgings, and other things therein; together with something of the colour of the Saphir; and concerning the Magicians.  
AS for the Deeds of Apollonius in Babylon, and what things there are remarkable, I find this brief Account of the same. In the first place they report, that the [1] Walls of Babylon are so great, that they are 480 Furlongs in compass; the height one Acre and an half; the breadth little less than an Acre▪ the River Euphrates runs exactly thorough the midst of the City, under which is made an admirable Bridge, joining so as it cannot be perceived: the Royal Palaces stand on each side the River; for it is reported, that a [2] 
* Semirami●.  Woman of the Median Race, who sometimes reigned in Babylon▪ did make a curious Bridge under the River, the like whereof was never seen in the World: for she caused Stones, Brass, Bitumen, and all other materials requisite for the joining things in Water, to be brought to the River side, and so turned the course of the River into the Fens, when having dried up the Channel of the River, and digged a Trench of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally rendered two Fathoms, as I have done it; however Hesychius renders it six cubits; but Salmasius corrects him, and saith, it signifies four cubits  two Fathoms deep, she afterwards artificially covered it, that there might be a passage thorough it, as on firm Land, from the two Palaces that stood on each side of the River, one to the other, the height of the Arch being equal to the bottom of the Channel. Thus the foundation of the Walls and the hollow Trench went on; but the Bitumen requiring Water to petrify it, and make it firm, the Euphrates was let in over the moist Roof, and so the Bridge was finished. The Palaces are covered with Brass, and glister with it; also the Chambers both of Men and Women, together with the Porches, are adorned, some with Silver, some with Tapestry of Gold, and some with beaten Gold, instead of Pictures. Their Hangings are also adorned with Greek Stories, so that in every place you may behold [3] Andromeda, [4] Amymone, and [5] Orpheus; for the Inhabitants take great delight in Orpheus▪ admiring his Turban and Slops; as for hi● skill in Music and Poetry, they were little taken therewith. You might there likewise behold [6] Datis drawing N●xos out of the Sea, and Artaphernes besieging Eretria, together with all the [7] Victories of King Xerxes. Nor were Athens and [8] Thermopylae left out, together with the more proper Acts of the Medes, their drying up the Rivers, making a Bridge over the Sea, and cutting through Mount [9] Athos They further report, that Apollonius came into a Chamber, which had a Roof in form of an Arch, resembling Heaven, covered with Saphire stone, which stone is sky-coloured like the Heavens; aloft in this Room stood the Images of their reputed Gods, in imitation of Gold and Air. Now this is the place where the King sitteth in judgement; there hang down from the Roof four golden Birds called 
* A Bird with a wry Neck▪  Torquillae, representing the Goddess of Vengeance, and admonishing the King not to elevate himself above the condition of men. It is said, that the Magicians, when they first c●me into the Chamber, commanded those Pictures to be made, calling them the Tongues of the Gods. As for the Magicians that are there, Apollonius spoke that which he said he thought sufficient, saying, that he conversed with them, and taught them many things, as also learned some things of them. But Damis saith, that he knew not what discourses he had with the Magicians, in that Apollonius forbade him to go along with him when he was going among them. Howbeit Apollonius was accustomed to confer twice every day with the Magicians, namely, at midday, and about midnight; so that Damis once asked him, what the Magis were? To whom Apollonius replied, that they were indeed wise men, though not wise in all things. But of these things more hereafter.  

Illustrations on Chap. 18.  
[1] WAlls of Babylon; Ninus the Husband of Semiramis being dead, and the Empire lest solely to her possession, she being a Woman of an high spirit, d●sires nothing more than to surpass her Husband Ninus in Glory; for the accomplishment whereof, she first resolves to erect a magnificent City in the Province of Babylon, (called at this day Ba●det) and for that purpose having assembled the best Architects from all parts of the World, as also made provision of materials requisite for so great a Fabric, she employs three millions of men about it, which she had summoned together from all parts of her Dominions; and that it might be the sooner built, dividing it into several Furlongs, she committed the care of each particular Furlong to some one of her Confidents, supplying them continually with money wherewithal to defray charges. This City was founded (as Philostratus here writes) on each side the River Euphrates, which ran through the midst of it: the Walls whereof were in circuit 22 Leagues and an half, (as Diodorus tells us) all planted thick with high Turrets, and the breadth of them such as six Chariots might pass affront on them, besides their height almost incredible, if you will believe C●esias; but according to others, so broad that two Chariots might go on breast: As for the length, it had so many Furlongs as there were days in the year, their manner being on each day to erect a Furlong of Wall, saith Diodorus Sic. lib. 3. ch. 4. Herodotus, Pliny, Solinus, and our Philostratus say, that these Walls of Babylon were 480 Furlongs in compass, being situate in a large foursquare Plain, environed with a broad and deep Ditch full of Water; Strabo saith, the compass of the Wall was 380 Furlongs; and Curtius will have it but 358. whereof only 90 Furlongs inhabited, and the rest allotted to Husbandry. Again, Concerning the thickness and height of the Walls they also disagree: The first Authors affirm the height 200 Cubits, and the thickness 50. and they which say least cut off but half that sum; so that well might Aristotle esteem it rather a Country than a City, being of such greatness, that some part of it was taken three days by the Enemy, before the other heard of it. Lyranus out of jerom upon Esay affirmeth, that the four-squares thereof contained 16 miles apiece, wherein every man had his Vineyard and Garden to his degree, wherewith to maintain his Family in time of Siege. The Fortress or principal Tower belonging to this Wall, was (saith he) that which had been built by the Sons of Noah; and not without cause was it reckoned among the Wonders of the World. It had an 100 brazen Gates, and 250 Towers. This Bridge which Philostratus mentions, was 5 Furlongs in length. The Walls were made of Brick and Asphaltum, a shiny kind of Pitch which that Country yieldeth. She built two Palaces, which might serve both for Ornament and Defence: one in the West, which environed 60 Furlongs with high Brick Walls; within that a less, and within that also a less Circuit, which containeth the Tower. These were wrought sumptuously with Images of Beasts, wherein also was the game and hunting of Beasts displayed; this had three Gates. The other in the East, on the other side the River, contained but 30 Furlongs. In the midst of the City she erected a Temple to jupiter Belus (saith Herodot. lib. 2.) with brazen Gates▪ and foursquare, (which was in his time remaining) each square containing two Furlongs, in the midst whereof is a solid Tower, of the height and thickness of a Furlong, upon this another, and so one higher than another, eight in number. In the highest Tower is a Chapel, and therein a fair Bed covered, and a Table of Gold, without any Image. Neither (as the Chaldaean Priests affirm) doth any abide here in the night, but one Woman, whom this God Belus shall appoint, (and she I presume a very handsome one, because his Priests had the custody of her;) some say the God himself used to lie there, which Report I conceive was given out only to make way for such another Story, as was that of Paulina, in the Temple of Isis, (recorded by josephus, and which I shall mention hereafter at large) where if she was modest, they lay with her in the dark, and heightened her fancy with the conceit that 'twas God Belus himself had gotten her Maidenhead; and if she happened to conceive, her spurious Issue was honoured with the title of a young jupiter. But to proceed. Diodorus affirms, that in regard of the exceeding height of this Temple, the Chaldaeans used thereon to make their Observations of the Stars. He also addeth, that Semiramis placed on the top thereof three golden Statues: one of jupiter, 40 foot long, weighing a 1000 Babylonian Talents, till his time remaining; another of Ops, weighing as much, sitting in a golden Throne, with two Lions at her feet, and just by her side many huge Serpents of Silver, each of 30 Talents; the third Image was of juno standing, in weight 800 Talents; her right hand held the Head of a Serpent, and her left a Sceptre of Stone. To all these was in common one Table of Gold, 40 foot long; in breadth 12. in weight 50 Talents; also two standing Cups of 30 Talents, and two Vessels for Perfumes of like value▪ likewise three other Vessels of Gold, whereof one dedicated to jupiter weighed 1200 Babylonian Talents; all which Riches the Persian Kings took away when they conquered Babylon. Of this see more in Herodot. lib. 2. Pliny, lib. 6. ch. 26. Solin. ch. 60. Diodor. Sic. lib. 3. ch. 4. Strab. lib. 16. Quint. Curtius, lib. 5. Aristot. Polit. lib. 3. ch. 2. Daniel 4.  
[2] A Woman of the Median Race; who this Woman was, is already expounded by Herodotus, when speaking of the Kings of Babylon, he saith, there were many Kings who contributed to the adorning of Babylon, both in its Walls and Temples, and amongst them, two eminent Women, whereof the first was called Semiramis, who reigned five Ages before Nitocris, the other, and from a Level raised a most magnificent and stupendious Wall, which encompassing the City round, did very much preserve it from those frequent Inundations of Water, wherewith it was before infested. Herod. lib. 1. Likewise Ovid confirms the same, saying, Coctilibus Muris cinxisse Semiramis urbem. Concerning the Original of Semiramis, Historians vary: Reineccius (in his Syntagmate Her●ico, p. 47▪) will have her to be the Daughter of Sem. But Diodorus Siculus writes, that she was born at Ascalon, a Town in Syria, and presents us (lib. 3. ch. 2.) with this Fable of her Original: There is (saith he) in Syria a City named Ascalon, and not far from it runs a Lake well stored with Fish, near unto which stands the Temple of the Goddess Derceto, who having the Face of a Woman, is all over her Body like a Fish; the occasion whereof, is by the Inhabitants fabulously related to be thus; viz. that Venus meeting one day with this Goddess Derceto, made her fall in Love with a beautiful young man, that sacrificed unto her, who begot on her a Daughter; but the Goddess ashamed of her misfortune, banished the Father from her sight, and exposed the Child in a desert place full of Rocks and Birds, of whom by divine providence the Child was nourished. Yet however the Mother being conscious to herself of what she had done, went and drowned herself in the Lake, where she was metamorphosed into a Fish; for which very reason the Assyrians have (says Diodorus) even to our time abstained from eating those kind of Fishes, adoring them as Gods. Furthermore they tell another miraculous Narration, viz. that the Birds sustaining the Child on their wings, fed her with Curds, which they stole from the Shepherds adjoining Cottages; and that when the Child was a year old, in regard that she then stood in need of more substantial meat, they nourished her with Cheese taken from the same Cottages, which the Shepherds having discovered by the continual pecking of their Cheeses, they soon found out the Child which they had educated amongst them, and afterwards for her excellent beauty presented her to Simma, the King's Superintendent over the Shepherds of that Province, who having no Children of his own, with great care educated her as his own Daughter, calling her Semiramis, after the name of those Birds which had fed her, and which in the Syrian Tongue are so called, and were from that time adored by the Inhabitants of that Country as so many Gods. And this, saith Diodorus, is the account which Fables give of Semiramis' 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 Governor of Syria, (who had been sent by the King to take an account of his cattle, and residing at Simmas 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, japetes 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 lie 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 Wife's 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 showing her extraordinary virtue, 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 Wether, but was withal 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 possessed the Asiatic 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 observed the posture of the Siege, as also the situation of the City, she discovered 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 employed 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 skilled in climbing up steep Rocks and Mountains, who with much difficulty ascending up thorough the rough and narrow passages, made themselves Masters of one part of the Castle; when to amaze the Enemy, she makes a dreadful noise, withal 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 discovered, all persons were in admiration of her heroic Virtue and Beauty; in so much, that King Ninus himself (who is called 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 threatened 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' Death; for some with Orosius and Reusnerus will have it, that he died of a Wound received 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 performed, 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 imprisoned him, they affirm, that she killed 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' Government after her Husband's Death, justin 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 herself, (so many and so powerful Nations being scarcely obedient to a Man, would be much less to a Woman) did counterfeit herself 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 Raiment covered 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 clothed in the same Attire, which that whole Nation have ever since observed: having thus counterfeited her Sex, she was believed to be a young Man. After this, she made herself famous by great Achievements, by the magnificence whereof, when she thought sh● had overcome all Envy, she confessed who she was, and whom she had counterfeited; neither did this detract from the dignity of her Government, but rather increased her admiration, that a Woman not only surpassed her own Sex, but also the bravest of Men, in Virtue. She builded Babylon, (as I showed before) and being not contented to defend the bounds of the Empire obtained by her Husband, she not only made an addition to the same of all Aethiopia, but also carried the War into India, which (besides herself and Alexander the Great) never any invaded. At last, when she desired to lie with her own Son, she was killed by him. Thus far justin, 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, turned into a Dove, Venus' Bird: whence the Babylonians ever after carried a Dove in their Banners, and worshipped her for a Goddess under that shape: 
Quid referam ut volitet crebras intacta per urbes  
Alba Palaestino Sancta Columba Syro.  Tibul. 1.7. Semiramis first invented Eunuches: she was a woman of great Lust and Venery, witness her design upon her own Son, mentioned by justin, Berosus, Diodorus, Plutarch, and Suidas. She was one of an unbounded Ambition, as her many Conquests in Egypt, Aethiopia, Arabia, and Bactria evidence; Plutarch, Orosius, justin, and Diodorus. She had much of Vainglory in her, as may be seen by her magnificent Structures; amongst all which Strabo recites the Obelisk of Babylon, as the most eminent, Geog. lib. 16. She was highly Revengeful, for some report that the reason of her Expedition against Sta●robates the Indian King, was to be revenged of him for some reflective Censures that he had passed upon her Lust. Last, she was a woman of great Expedition, as appears by that Story which Valerius Maximus relates of her, saying, that News being brought her when she was a dressing, that Babylon was revolted from her, she with half her Hair hanging about her Ears, went immediately to besiege the Town, and totally reduced it, before she gave herself time to finish the dress of her head; Val. Max. lib. 9 ch. 3. She reigned 42 years, as saith Berosus, Diodorus, Plutarch, and Suidas.  
[3] Andromeda, was the Daughter of Cepheus King of Aethiopia, and of his Wife Cassiopeia. This Andromeda was for the Pride of her Mother Cassiopeia, (who presumed to contend with the Nymphs for beauty) condemned by advice of the Oracle to be bound to a Rock, and exposed to the mercy of a Sea-Monster, which Neptune (out of anger to Cassiopeia for her presumption in contending with the beautiful Nereids) had sent to infest that Country, devouring both Men and cattle. From this Monster Andromeda being afterwards freed by Perseus, as he was returning into his own Country, she married him. The Fable further says, that after her death, Andromeda was placed among the Stars, by the benignity of Minerva; and that (according to the Astrologers) the influence of her Constellation is malign, denoting Imprisonment and Banishment: 
Andromede monstris fu●rant devota marinis,  
Haec eadem Persei nobilis ●●or erat.  Propert. lib. 2. Upon this subject of Andromeda, Euripides wrote that most excellent Tragedy whereof Athenaeus so much boasted, an Episode out of which Alexander sung in the last Banquet of his Life: This Tragedy wrought wonderful effects in the City Abdera, when it was Acted there by Archel●us, under the Reign of Lysimachus. The two Parts of Perseus and Andromeda, the misfortunes of this Princess when exposed to the Sea-Monster, and all that moved terror and pity in this Representation, made so strong and violent an impression on the people, that they departed, saith Lucian, from the Theatre possessed (as it were) with the Spectacle; and this became a public malady, wherewith the imaginations of the Spectators were seized. See Ovid. Metam. lib. 4. Natalis Comes Mythol. lib. 7.  
[4] Amymone, was one of the fifty Daughters of King Danaus: she being shooting in a Wood, by accident hit a satire, who was coming with violence to ravish her; it is feigned, that she called upon Neptune for help, who to save her, threw his Trident or three-forked Dart at the satire, and hit a Rock out of which sprang a Fountain, quem Neptunus à nomine adamatae puellae Amymonem appellavit. Nevertheless, Neptune is said to have done that to her, which the satire himself designed, and to have got her with Child, on whom he begot Nauplius; Strabo lib. 8. Pliny lib. 4. ch. 5. Also a Well in Argos near Lerna, so called from this Amymone the Daughter of Danaus: 
Argos Amymonen,— etc.  Ovid. Met. lib. 2.  
[5] Orpheus, a Musician of Thrace, was (as some say) the Son of Apollo and Calliope; as others, the Son of Eagrus and the Muse Polymnia. It is said that Apollo or Mercury gave him a Harp, whereon he played so sweetly, that he caused the very Birds, Beasts, Stones, and Trees to follow him: also that having lost his Wife Eurydice, (who running away from Aristaeus, was stung to death by a Serpent) he went down to Hell to bring her back again; where by his Harp he so charmed Pluto and Proserpina, that they suffered her to depart with him, on condition that he should not look back till he were quite out of Hell; but he did look back, and so went without her▪ whereupon in discontent he dissuading all men from women's company and marriage, was for so doing torn in pieces by the Thracian women. The Application or Moral of this Fable is thus rendered by the Lord Bacon, in his Wisdom of the Ancients: Orpheus' Music (saith he) is of two sorts; the one appeasing the Internal Powers, the other attracting Beasts and Trees: whereof, the first may be fitly applied to Natural Philosophy; the second, to Moral or Civil Discipline. The most noble work of Natural Philosophy, is the restitution and renovation of things corruptible: The other (as a lesser degree of it) the preservation of Bodies in their estate, detaining them from dissolution and putrefaction▪ And if this gift may be performed in Mortals, certainly it can be by no other means, than by the due and exquisite Temper of Nature, as by the melody and delicate Touch of an Instrument. But seeing it is of all things most difficult, it is seldom or never attained unto; and in all likelihood, for no other reason, more than through curious diligence and untimely impatience. And therefore Philosophy, hardly able to produce so excellent an effect in a pensive humour, (and that without cause) busies herself about Humane objects, and by persuasion and eloquence, insinuating the love of Virtue, Equity, and Concord in the minds of men, draws multitudes of people to a Society, makes them subject to Laws, obedient to Government, and forgetful of their unbridled affections, whilst they give ear to Precepts, and submit themselves to Discipline: whence follows, the building of Houses, erecting of Towns, planting of Fields and Orchards with Trees, and the like; in so much that it would not be amiss to say, that even thereby Stones and Woods were called together, and settled in order. It is also wisely said in the Fable, that Orpheus was averse from the love of women and marriage, because the delights of Wedlock, and the love of Children, do for the most part hinder men from enterprizing great and noble designs for the public good, holding Posterity a sufficient step to Immortality, without Actions. Of the attractive power of Orpheus' Music, all the Poets write: 1. Of his taming the Winds, saith Seneca, (in Medea de rebus Orpheiss) Siluere venti; and Antipater, (lib. 3. Antholog.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ventorum impetum domitat. 2. Of his moving the Trees, saith Euripides, (in Bacchis de Orpheo) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. conduxit arbores. Dio Chrysost. writes, concurrisse arbores ad illum, una cum fructibus & floribus; Orat. 73. Seneca in Medea, Sylvas trahit. Ovid, (Eleg. 1. lib. 4. Trist.) cum traheret sylvas Orpheus; and Horace, insecu●ae Orphea sylvae. 3. Of his taming wild Beasts, Euripides (ibid.) amongst the things that Orpheus subdued, enumerates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feras sylvestres. Dio Chrysost. (Orat. 32.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feras mansuefecit. 
Saeva feris Natura redit, metuensque Leonem:  
Implorat Citharae vacca tacentis opem.  Claud. 4. Of his attracting Stones, speaks Seneca in Medea, saying, Qui saxa cantu mulcet: also Ovid in his Arte Amandi, lib. 3. Saxa, ferasque Lyrâ movit Rhodopeius Orpheus: and lib. 3. Amor. Duraque percussam saxa secuta Lyram. 5. Of his moving Rocks and Mountains, Orpheus himself speaks, in Argon: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—   Cassius Parmensis. 

Convulsosque suis scopulos radicibus egit.   And Sidonius Apoll. in Panegyr. Anthemii Aug. writes, Qui cantu flexit scopulos: 6. Of his charming the Infernal Furies in Hell, Virgil Georg. 4. 
Quin ipsae stupuere domus, atque intim● Lethi  
Tartara, caeruleosque implexae crinibus angues  
Eumenideses, tenuitque inhian● tria Cerberus ora.  Also Silius Italicus; 
— Pallida regna  
Bistonius vates, flammisque Acheronto sonantem  
Placavit plectro, & fixit revolubile saxum.  Again, 7. Of his altering the motion of the Stars, Sil. Ital. writes, Tunc silvas & saxa trahens, nunc sidera ducit. And 8. Of his stopping the current of Rivers: 
Ars quae praebuerat fluminibus moras.  Seneca. Lastly, Of his charming the Gods: 
Auditus superis, Auditus manibus Orpheus.  Sil. Ital. lib. 11. This Orpheus was an excellent Philosopher, as well as Musician, being the first that recommended a solitary Life, and abstinence from Flesh: wherefore Plato calls a solitary harmless life, entertained by Herbs and Roots, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was the first that introduced the Bacchinalia into Greece, called by some for that cause, Sacra Orphica. Horace in his Arte Poetica tells us, that 
Sylvestres homines sacer interpresque Deorum  
Caedibus & victu foedo deterruit Orpheus,  
Dictus ab hoc lenire Tigers, rabidosque Leones  
Dictus &, etc.  He was the first that in Thracia caused men to live under Laws and Government, reducing them from their rude and barbarous Life, to a more gentle and civilised. Some say that he prophesied of the World's continuance, and that Aetate in sexta cessabit Machina Mundi.  
[6] Datis drawing Naxos, and Artaphernes besieging Eretria; Darius Hystaspes in his Expedition against Greece, (having taken away Mardonius' Commission, by reason of his unprosperous Voyage near the Mountain Athos) bestowed the same upon this Datis, a Mede, and Artaphernes his Brother's Son, creating them two Admirals in chief, as well as Generals at Land. To these Darius gave in charge to lay waste Athens with Eretria, and bring the Inhabitants thereof Prisoners into his presence. In their passage they burned Naxos, took some Forces and Hostages out of those Islands, and then Landed their Horse upon the Coasts of Eretria; Herodot. lib. 6. Naxos was one of the Cycladian Islands in the Aegean Sea, heretofore called sometimes Strongyle, and sometimes Dia: its name of Naxos it takes from one of their Captains of the same name; but at this day it's called Nicsia, and is seven miles distant from D●los. This Island is famous for the delicate white Marble it produces. Pliny very highly magnifies the fertility of this place, either in respect of its Wine, or Women; for besides the great plenty of Vines it bears, there is also a Fountain that is said to run nothing but Wine; and their Women go but eight months with Child. 'Twas in this Isle of Naxos the Poets feign that Ariadne (being left by Theseus) was married to Bacchus, where after having received her Crown, she was translated up amongst the Stars: 
Bacchatamque jugis Naxum, viridemque Donysam:  Virg. Aen. 3:  
[7] Victories of King Xerxes; this Xerxes was the Son of Darius Hystaspes, of whom we have spoke before. His first Victory was over the Egyptians; his Army was so numerous, that it drank up whole Rivers: one day as Xerxes was upon the Bridge which he had erected over the Hellespont, looking back upon his vast Army, he fell a weeping, and being asked the cause why he did so, his answer was, That it was upon the consideration of Man's mortality, to think that of so many hundred thousand Valiant men, not one of them would be left alive once in an hundred years: 
Xerxes with weeping eyes surveyed his numerous Host,  
Thinking by deaths surprise how soon they would be lost:  Concerning this King Xerxes, I have written at large in my foregoing Chapter.  
[8] Thermopylae, a Mountain in Greece, where Leonidas King of Sparta only with 400 men, defeated 100000 of the Persians; 'tis called at this day Scelos.  
[9] Mount Athos, a Mountain lying between Macedony and Thrace, the shadow whereof reacheth unto the Isle of Lemnos. This Mountain lies upon the Aegean Sea, through which Xerxes cut a Channel for his Fleet to sail through: 
Cum Medi peperer● novum mare, cumque juventus  
Per medium classi barbara a novit Atho.  Catull. This Mountain was once famous for the great number of Hares bred in it, which makes the Poet say, Quot Lepores in Atho, quot Apes pascuntur in Hyblâ? Ovid. 2. Art. Amand.    

CHAP. XIX. Apollonius being entered into Babylon, would not worship the King's Golden Image: His words to the King's Officers; and how he was brought before the King; as also concerning the King's dream.  
WHen therefore Apollonius had made his entrance into Babylon, the Officer that guarded the great Gates, having heard that he was come only to see the City, presented to him the [1] Kings Golden Image, which if any one refused to worship, he might not be admitted entrance; only those that came Ambassadors from the Roman Emperors, were exempted from this Ceremony. But with that Barbarian, if any one came only to view the Country, it was an affront for him not to worship the Image; so foolish Customs have great Officers set over them among the Barbarians. Apollonius therefore beholding the Image, asked who it was? and when they told him, it was the King; Apollonius replied, This man whom ye worship in this manner, if I commend him as appearing to be a good and virtuous person, it shall be a great honour to him. And having thus spoken, passed thorough the Gates; but the Officer admiring at the man, followed him, and taking him by the hand, asked him by an Interpreter, what was his Name? his Family? his Employment? and the cause of his coming into those parts? Then setting down Apollonius' Answer in a Writing-Table, together with his habit and feature, he bade him stay, when running to the men that are called the King's Ears, he describeth Apollonius to them, telling them that he would not worship the King's Image, and was unlike to other men. Whereupon they commanded the Officer to bring him in an honourable manner before them, and to offer him no affront. Who being come, the Eldest man asked him, what it was that made him thus slight the King? whereto he answered, I have not yet slighted him. The man ask him, But would you slight him? By Jove, I may do so (said Apollonius) if by conversing with him, I find him not to be a good and virtuous person. Do you bring the King any Presents? said the man. I bring (said Apollonius) Fortitude, justice, and the like. Do you (said the other) bring these to the King as supposing him destitute of them? By Jove, (said Apollonius) only as to one that shall learn how to use them, if he hath them. The King (saith the man) hath by the use of such Virtues, both recovered his lost Kingdom which thou seest, and regained his Palace, not without much Toil and Trouble. How many years is it since he recovered his Kingdom? said Apollonius. The other answered, Two years and two months. Hereupon Apollonius raising his voice, (as he in like cases was used to do) said, O Keeper of the King's person, (or by what Title soever you are called) [2] Darius the Father of Cyrus and [3] Artaxerxes, having possessed this Kingdom about 60 years, when he suspected that the end of his Life drew near, is reported to have sacrificed to justice, and to have said these words, O Lady, whosoever thou art! as having a long time been a Lover of justice, but not yet knowing her, nor possessed her; in that he educated his Children so foolishly, as that they waged War upon one another, and one was wounded, the other slain. But you (though the King perhaps scarcely knoweth how to sit in the Kingly Throne) suppose him to have already acquired all kinds of Virtue, and so puff him up beyond measure: if he become better than he is, I bring profit to you, and not to myself. Whereupon another Barbarian standing hard by, looking upon Apollonius, said, This man was brought hither as a Present of the Gods: For so good a man as this, conversing with so good a man as the King, will make him far better, more modest, and of a sweeter disposition; in as much as he seemeth not a little to surpass other men. Wherefore they ran to divulge the good news to all, that there stood at the King's doors a certain Greek, who was a Wise man, and an excellent Counsellor. It happened when this News was brought to the King, he was offering up Sacrifice in the presence of the Magicians; (for Sacred Rites are performed by their direction:) wherefore calling one of them, he said to him, I perceive my Dream is out, which I related to you this day, when you came to visit me as I lay in bed: For such a Dream as this had happened to the King; 
* He that examines the Greek Copy about this Dream, shall find the Latin Translation very erroneous.  He seemed to himself to be [4] Artaxerxes the Son of Xerxes, and that his countenance was changed to be like him. Wherefore the King was much afraid, lest his affairs should fall into some alteration, interpreting to that purpose the change of his countenance. But when he had further heard that the Stranger which was come was a Greek, and a Wise man, he called to mind the 
‡ Plutarch in Themist.  Story of [5] Themistocles the Athenian, who sometime coming out of Greece, conversed with Artaxerxes, and did improve the King, as well as show his own worth: Wherefore stretching forth his right hand, he bid them call in the man, that so he might both sacrifice and pray with him.  

Illustrations on Chap. 19  
[1] THe Kings Golden Image, which if any one refused to worship; this manner of Adoration was anciently much used among the Eastern people, who paid the highest Veneration to the Statues of their deceased Princes. This Ceremony which our Author here mentions, was much for the same purpose as our Oath of Allegiance, to show their Respect and Fidelity to the Prince. The sacred Images of the Heathens, were a great part of their Religion; to them they addressed themselves, when many times their Imaginations were so much stronger than their Reasons, that they fancied they either heard the Image speak, saw her Nod, or found her Sweat, etc. like timorous persons, who in looking steadfastly on a dead corpse, fancy they see its Eyes open, or its Lips or Nose move. Thus at the sacking of Vrii, some of the Roman Soldiers entering into the Temple of juno, accosting her Image, and ask it, vis venire Romam, will you come to Rome? to some of them she seemed to because by way of consent, and others fancied she said Yes; For those men being more than ordinary Religious, (as Titus Livy infers from the Devotion, Reverence, and Quietness wherewith they entered the Temple) fancied they heard that Answer, which 'tis possible they expected before; and Camillus, with the other Magistrates of the City, promoted their belief. The reason why many of these Images have been observed to sweat, (saith Vaninus) is either from the warmth of the Air, or from Candles melting the colours of the Image, or else the Priests did secretly die the Skin of the painted God with the blood of a Beast or Man, or privately convey a small stream of blood by certain Pipes to the Eyes of the Idol; whereupon when the doors of the Temple were opened, the people that came thither were amazed, and not understanding or considering the Natural cause of the Event, said it was a Miracle. Now when any one was in danger of his Life, he presently made his address to these Images, with Vows, Supplications and Prayers; then if perhaps he obtained his wish, he thought himself bound by his Vow to return thanks for it to the Gods, otherwise he was declared by the Priest to be guilty of breaking his Vow: and if the thing did not succeed according to his wish, and the Votary as yet survived, the Priests did then inculcate, that his own wickedness was the cause why his Prayers were not heard by the Gods. Again, if a pious man was deluded, they endeavoured to persuade him to acknowledge the mercy of the Gods, who chastise in this life those whom they Love; but if he that had Vowed, did perish, there would none be then left to raise any such objections against the Gods: Careat successibus opto quisquis ab eventu, etc. and by these frivolous Superstitions the Priests deluded the People. It's true, some object that Pyrrhus King of Epirus, having taken money out of the Treasury of Proserpina Locrensis, was punished with the calamity of Shipwreck: To which it may be answered, that after Dionysius had robbed the Treasury of the same Proserpina Locrensis, he sailed with a prosperous Gale, and jeering the Gods, spoke to his Companions in this manner: See what a prosperous Voyage is given by the immortal Gods to Sacrilegious persons! Vanini Dialog. 55. Now to pray to, to swear by, to obey, to be diligent and officious in serving; finally, all words and actions that betoken fear to offend, or desire to please, i● Worship. Also an Image in the largest sense, is either the Resemblance or the Representation of something visible; wherefore there can be no Image of an Infinite, because it is not visible: Thus there cannot be made any Image of God, nor of the Soul of Man, nor of Spirits, but only of Bodies visible; therefore when Poets describe their Centaurs, although such Monsters were never yet seen, yet however they compose the Figure of parts that they have seen, adjoining to the Body of a Man, the Feet, Tail, or Horns of a Beast; for Nil fuit in intellectu, quod non fuit prius in sensu. Having thus therefore showed you the signification of the two words Worship and Image, we may infer from thence, that to worship an Image, is voluntarily to do those external Acts which are signs of honouring either the Matter of the Image, (which is Wood, Stone, Metal, or some other visible Creature) or the Phantasm of the Brain, every man applying a mental and whimsical Image of his own making, over and above that which is visible to his Eyes. Now this kind of worshipping Images, is that Idolatry which God so strictly forbade in his Commandments; being not only a dishonour to the Infinite Being, (as much as in them lies) to attempt to make his Image, but also it was a means to withdraw them from the worship of the True God, for a False. Images were used as well by the ancient Heathens, as by our modern Catholics, of which you may read 2 Kings 10.26, 27. And Mons. Daillée (in his most excellent Treatise called, La Religion Catholic Romain instituée par Numa Pompile) demonstrates with great Learning and Wit, that the Papists took their Idolatrous worship of Images, as well as all their other Ceremonies, from the old Heathen Religion; so that they may justly plead for the Antiquity of their Church-worship, it being many hundred years older than Christ himself. The Trojans had their Palladium, or Statue of their Goddess Pallas, in whom they confided: The Rhodians dedicated to Apollo that famous Colossus of Brass, 800 foot in height, which was broken down by the Saracens, Anno Dom. 684. We read also of the Statue of jupiter Olympias, made by Phydias, 150 cubits high; Apollo Capitolinus, that stood at Rome, cum multis aliis, etc. Eusebius (Eccles. Hist. lib. 7. ch. 17.) affirms, that Images are taken from the Pagans, who were wont to honour after this manner such as they accounted Saviour's: Also Arnobius spends most of his sixth Book in confuting this practice of Images. Now to compare the use the Romanists put their Images to, with the use the Heathens made of theirs, let us consider; First, how the Heathens adorned their Images? they decked them with Silver and Gold, as you may see, jer. 10.4, 5. Isa. 30.22. Also Tursellinus mentions several Garments richly embroidered and adorned with Gold and Jewels, presented by Princes and Noblemen for the Blessed Virgin: justus justeius Earl of Verona, gave to the Lady of Loretto a Garment of Cloth of Gold, faced with costly Skins and Furs, gotten at the Games of Florence▪ the Duchess of Cleves presented her with a Chain of Gold, and other rich Jewels; Hist. Lauret. lib. 6. ch. 13. Secondly, the Heathens dedicated their Images with Prayers and Solemnities, before they paid any Veneration to them; Dan. 3.2, Then Nabuchadnezzar the King sent to gather together the Princes and Governors, to come to the Dedication of the Image which he had set up; and Arnobius mentions as much, lib. 1.6.8. Minucius, Tertullian, and others: Also the Romanists do as much at the Consecration of their Saints; for which (it being too tedious here to insert) I shall refer you to Pontif. Rom. pag. 367. Thirdly, the Heathens paid great honour to the Statues and Images of their Gods, which they expressed several ways: As first, by cringing, bowing, and kneeling, adorant simulachra in terram prostrati, saith Arnobius, lib. 6. Secondly, by kissing them, as it is 1 Kings 19.18. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. Now the Papists do as much as this; for the Council of Trent speaking of Images, (Sess. 25.) saith, We kiss them, uncover the head, and fall down before them. Fourthly, the Heathens lighted Candles▪ and burnt Incense before their Images, Baruch 6.19, 21. and Arnobius tells us, that the Images perfumed and discoloured with Smoak, grew black, lib. 6. Now the Papists use the same; for Thomas Ar●ndel (Archbishop of Canterbury) in his Provincial held at Oxford, A. D. 1408. made this Constitution: From henceforth let it be taught commonly, and preached by all, that the Cross and Image of the Crucifix, with the rest of the Saints Images in memory and honour of them whom they represent, as also their Places and Relics, aught to be worshipped with Processions, bend of the Knee, bowings of the Body, Incensings, Kiss, Offerings, lighting of Candles, and Pilgrimages, together with all other manners and forms whatsoever, as hath been accustomed to be done by our Predecessors; Lindwoods Constit. Provinc. lib. 5. ch. de Haret. Durantus also speaks of these Rites used in the Roman Church, de Ritib. Eccles. Cath. lib. 1. ch. 9 n. 11. Fifthly, the Heathens prayed before their Images, Isa. 44.17. He falleth to it, and saith, Deliver me, for thou art my God: also Minucius witnesseth the same. And thus do the Papists; Whosoever (being in the state of Grace) shall devoutly say these seven Prayers before an Image of Piety, with seven Pater Nosters and Ave Maria's, shall merit a Pardon for 56000 years; which was granted by three Popes, Gregory the 14. Nicholas the 5. and Sixtus the 4 Hor. B. Virg. secund. usum Sar. p. 67. Also hear the Prayer they use before Veronica: Hail holy Face impressed in Cloth, purge us from every spot of Vice, and join us to the Society of the Blessed, O Blessed Figure, &c: Chemnit. Exam. Conc. Trident. de Imaginib▪ And thus you see the Romanists give the very same Adoration to the Images of their Saints, as the Pagans did to the Statues of their Gods. I know they object, that the Heathens worshipped the very Images themselves, whereas they pretend only to adore the thing represented, and not the Image: To which I answer, First, the Heathens did no more, as you may see it in Arnobius, where it is said, We worship only the Gods by these Images; for we do not believe the substance of Brass, Silver, Gold, or any other thing whereof these Statues are made, to be in themselves Gods, but we worship the Gods in these; Arnob. lib. 6. Secondly, the Papists however do more than this: for Suarez (one of their own Writers) tells us, That the Image may and aught to be worshipped with the same Adoration with the Original: moreover the Authority of the seventh General Synod, as also the Council of Trent, part 3. say, That 'tis the constant opinion of Divines, that the Image is to be honoured and worshipped with the same honour and worship, which is due to the person whereof it is an Image; Azor. Inst. Moral. Tom. 1. lib. 9 ch. 6. This made Ludovicus Vive● (a learned Catholic) confess, that there could be found no other difference between Paganish and Popish worship before Images, but only this, that Names and Titles are changed; Comment. in Aug. Civit. Dei, lib. 8. ch. 27. for as the Italian Proverb hath it, They are both one Broth, only mutatis Nominibus: so that when the Spaniards conquered the West-Indies, they pulled down one Idolatry, to set up another; and in my opinion, the New was worse than the Old.  
[2] Darius, the Father of Cyrus and Artaxerxes; this was Darius Nothus, the 6th King of the Persians, and Son of Artaxerxes Longimanus, as some say, by a Concubine; or as others say, he was Longimaenus' Son-in-law, by marrying of his Daughter Parysatis; Philip Melancthon (lib. 2. p. 137.) and Sleidan believe, that this Parysatis was the Sister of Longimanus, and accordingly that Darius Nothus was by Marriage his Brother-in law. But Plutarch (in the Life of Artaxerxes) writes, that Parysatis was the Daughter of Longimanus, and that she was incestuously married to her Brother Darius Nothus. This Darius had two Brethren, Xerxes and Sogdia●us, that reigned before him, but their Behaviour was so unworthy, and their Reign so short, (ending within the compass of one year) that there is little notice taken of them in History. So that this third Brother (who was at first called Ochus, and afterwards Darius Nothus) took possession of the Throne, wherein he was no sooner seated, but by the advice of his Wife Parysatis, (who was a Woman of great cunning and cruelty) he endeavoured to get into his possession another of his Brothers, called Secundianus, who was yet alive, (as thinking it his safest way to spend and destroy all such of the Blood Royal, that might contend with him for Title.) Wherefore alluring Secundianus by fair promises and oaths, he at last prevailed with him to trust himself in his hands, notwithstanding M●nostanes the Eunuch had dissuaded him from so doing. Now Darius Nothus had no sooner gotten Secundianus into his power, but he immediately put him to death. This King had one policy beyond his Ancestors; for seeing his Forces had been often routed, he chose rather to bribe and conquer with the Purse, than to fight upon an uncertainty with the Pike. The old observation was, that no Town is so strong, but an Ass loaden with Gold might enter therein. The corruption of men's Natures is so great, that all honesty depends upon who bids most. This will (I fancy) in time render all strong holds and fortified places useless, since if any one of the Officers within the same be dishonest, (and what principles can such men have, who live upon Rapine, Fire, and Sword?) the place is lost. Moreover, if Princes considered the lives of their common Soldiers when lost in their service, any more than dead Dogs or Crows, they would all follow the example of this Darius, and rather purchase a Fort with the Bribe of 10000 l. than with the loss of 10000 men's lives. But of this more hereafter. Now Darius by this means closed with the stout Lacedæmonians, and recovered most of what his Predecessors lost in Asia. In Scripture it is said, that he promoted the building of the Temple, which by his Father had been interrupted, Ezra 6. His chief Favourites were three Eunuches, Artoxares, Artibarxanes, and Athous; but his chiefest Counsellor was his Wife Parysatis, by whom he had thirteen Children, whereof only his Daughter Amistris, and his three Sons, Artaxerxes his first Cyrus his second, and Oxendras his third, outlived him. Ctesias writes, that Arsites, the King's own Brother, together with Artyphius, the Son of Megabyzus, joined with the Greeks in a revolt, whereupon they were both taken by Darius' General Artasyras, and immediately by Parysitis' advice put to death, both being cast into ashes; which manner of death, Valerius Maximus saith, was invented by Darius, the Son of Hystaspes, though others attribute it to this Darius Nothus. Now soon after this, P●sathnes, Governor of Lydia, began another Rebellion, which succeeded as the former; for Darius' General Tissaphernes, by corrupting with money some of Pisathnes' men, took him Prisoner, and cast him into ashes; whereupon Darius bestowed the Government of Lydia upon Tissaphernes. Afterwards followed the Treason of Artoxares, (a great Favourite with Darius) who conspired about killing him, and transferring the Kingdom to himself; for which purpose, he being an Eunuch, caused his Wife to disguise him with a counterfeit Beard: but this Plot being detected, Parysatis had him put to death. At this time it was, that Artaxerxes (Darius' eldest Son) married Statira, the Daughter of Idarnes, a man of great quality among the Persians; and Terituch●es (the Son of Idarnes) married Amistris, Darius' Daughter, which cross Match proved very unhappy; for Terituchmes falling in Love with his Sister Roxana, (a Woman of great Beauty, and well skilled in Shooting) detested his Wife, in so much as he resolved to murder her by the help of 300 men, with whom he also practised to revolt. In the mean while, Vdiastes (a man that had great power with him, being promised a high reward if he could preserve Amistris from the danger of her Husband) slew his Master Terituchmes: but the Son of this Vdiastes, (who was Armour-bearer to Terituchmes, and not present at his death) after he had notice thereof, cursed his Father, and seizing upon the City Zaris, delivered it up to Terituchmes' Son. Thereupon Parysatis did bury alive the Mother, Brethren and Sisters, of Terituchmes, also commanded Roxana to be cut in pieces alive. Darius would have had her to have made away Statira his Daughter-in-law, as well as all the rest; but through the importunity of her Husband Artaxerxes, she gave her her life; of which Darius told her she would afterwards repent, and it fell out accordingly. Against this Darius Nothus the Medes rebelled, but were after some time reduced again into obedience. At this time the States of Greece being embroiled in the P●l●ponesian War, he made great advantages by siding with the Lacedæmonians against the Athenians, who did him much hurt in Asia by their great skill in Navigation. In the 17th year of his Reign, he dispatched away his second Son Cyrus (who was born since he came to the Government) down to the Seaside, as Satrapa, or Lieutenant-general over all his Forces, which were used to muster at the Plains of Castolus▪ with orders to assist the Lacedæmonians in their War against the Athenians; by whose assistance, they recovered all that they had formerly lost. Cyrus had not continued in this Employ above a year or two, before he grew so high, that he killed his two Cosin-germans, Autobaesaces and Mittraeus, because they came not to him with their hands folded under their clothes; which Ceremony was only observed in the presence of a King. Their Parents making complaint of this Cruelty to the King his Father, he summoned Cyrus to come before him, alleging he was not well. Whereupon, Cyrus leaving the Command of all his Cities, Treasure, and Tributes, to Lysander the Spartan, he began his journey, taking along with him Tissaphernes as his Friend, and 300 Greeks for his Guard, under the Conduct of Xenias the Parrhasian. His Father lived not long after his Arrival; and in the time of his sickness, Parysatis his Wife (having ruled him all his life, and loving her younger Son Cyrus above her eldest) endeavoured to make her Husband leave Cyrus his Successor, as Darius the Son of Hystaspes did Xerxes; for that he was born to him when he was a King, and the other when he was but a private person. However, Darius not thinking it just, refused to do it, and therefore left Cyrus only those Cities whereof he had made him Governor, but his Kingdom he left solely to his eldest Son Artaxerxes; and so died after he had reigned 19 years; in the 4th. year of the 93d. Olympiad; the 27th. of the Peloponesian War, then ending; A. M. 3600. and 403 years before the Birth of Christ. From the 2d. year of this Darius Nothus' Reign, Sulpicius Severus, joseph Scaliger, Lively, junius, and other learned men, reckon the beginning of the 70 weeks of Daniel. Our Author Philostratus differs from all other Chronologers, in making Darius possess the Kingdom of Egypt 60 years. Now as Apollonius here accuses Darius Nothus of his indiscreet education of his Children, so Plato (lib. 7 de Legib.) did condemn Cyrus the Great, and Darius Hystaspes, for the same crime, in that they educated their Children so weakly, as gave occasion for their future Animosities and Wars.  
[3] Cyrus and Artaxerxes; this Artaxerxes (the Son of Darius Nothus, and Grandson of Artaxerxes Longimanus) was in his minority called Arsa●es, or as Plutarch hath it, Darses: but afterwards he received for his surname, Artaxerxes Mnemon; Artaxerxes, from the great virtue of his Grandfather; and Mnemon, or Memor, so called from the excellency of his Memory. He had many Wives, and many Concubines. We find mention in Story but of three of his Wives, viz. Statira, the Daughter of Idarnes, Atossa and Amestris, his own two Daughters. The first of these, Statira, was poisoned by her Mother-in-law Parysatis, for that she had been so great an enemy to her Son Cyrus, as also had so great power with her Husband Artaxerxes. His second Wife was Atossa, his own Daughter, whom (being moved by the excitements of his own incestuous Lust, as well as by the obsequious recommendations of his impious Mother Parysatis) he married. Plut. in Artax. His third Wife was another of his own Daughters called Amestris, who was at first married to one Tirabazus, but afterwards to this her own Father Artaxerxes Mnemon. Some will have this Prince to be the same with Ahasuerus, and so give him Vasthi or Esther to Wife, but Matthius, and other Historians, have sufficiently quashed this error: for Esther was divorced from Ahasuerus, which none of Artaxerxes' Wives were, Esth. ch. 1.19: Also Queen Esther was an Hebrew by Birth, which neither Statira, Atossa, nor Amestris were, for they were all Persian Women, Esth. 2.17. Plutarch (Vitâ Artax.) writes, that Artaxerxes had 360 Concubines, whereof Aspasia being the most eminent for Beauty and Wit, is the only one that is mentioned by Name: she was at first his younger Brother Cyrus' Concubine, but when he was dead, the elder Brother received her into favour, to the misfortune of his whole Court. Aelian, lib. 12. ch. 1. Artaxerxes Mnemon had many Children, as well legitimate as illegitimate: of those that were legitimate, three Sons and five Daughters; Darius the eldest Son, who was executed for a Rebellion; Ariaspes the second, and Ochus the youngest. Pl●t. in Artax. Of his Daughters, Atossa was the eldest, whom afterwards he married; Amestris the second, whom he also married; Sisygambis the third, who married her natural Brother Arsames, Rhodagune the fourth, married to Orontes, General of all the Land-Forces in Persia; and Apame the fifth, married to Pharnabazus, Admiral of the Persian Navy. Plut. in Artax. O● his illegitimate or natural Sons there were many; Plutarch saith, 160. and justin (lib. 10.) saith, 115. whereof only Arsames is mentioned by Name. The Ingratitude of his Sons was so great, that when Artaxerxes had made his Son Darius' King in his life-time, thinking to make him sincerer to his paternal Interest, nevertheless the same Darius was so inhuman, to enter into a Conspiracy with 50 of his Brethren to kill their Father; wherein (as justin observes, lib. 10.) two things are most prodigious; first, the occasion of Darius' Conspiracy, which was to commit Incest with Aspasia, who had been formerly a Concubine to their Uncle Cyrus, and was now the same to their Father Artaxerxes. And the second thing remarkable is, that in so great a number, the Parricide should not only be agreed on but concealed, and that amongst 50 of his own Children, there was not one ●ound, whom either the majesty of a King, reverence of an ancient Man, or indulgence of so kind a Father, could recall from so horrible an act: bu● this execrable Treason being detected, they were all most deservedly put to death, together with their very Wives and Children, Ne quod vestigium tanti sceleris extaret, ●aith justin, lib. 10. As for Aspasia, when the old man first heard their demands, he had put her into a Religious House called, The Temple of the Sun, which so exasperated Darius into this unnatural Revenge which soon after broke his Father's heart. Having thus therefore described the several Marriages and Children of Artaxerxes, give me leave in the next place to acquaint you with the Dissensions betwixt his younger Brother Cyrus and him, occasioned (as I said before) by the Legacy of their Father Darius Nothus, who bequeathed to Artaxerxes his Kingdom, and to Cyrus those Cities whereof he was before Lieutenant. For Cyrus thinking this Legacy unequal, as also being encouraged by his Mother Parysatis, did secretly prepare to levy War against his Brother; whereof Artaxerx●s having notice, sent for him; who pretending his great innocency, immediately surrendered himself, and was by his Brother bound in Chains of Gold, also had been put to death had not his Mother interceded for him: as having likewise designed to have murdered his Brother, whilst he was shifting his Robes in the Temple, whereof Tissaphernes was the discoverer. But Cyrus being thus dismissed; did now again begin to levy War upon his Brother, not clandestinely, but openly▪ therefore with some Auxiliary Greeks to encourage his own Forces, he marches up boldly to engage his Brother, who was at the head of a far greater number; yet nevertheless Cyrus his men, and especially the Greeks, had the better of the day, till by the fatal wound and unhappy death of Cyrus, the scales were turned; some say, he received the wound from Artaxerxes own hand, but Ctesias Cnidius (who was the King's 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 seized on his Brother's Phocian Concubine Aspas●a, and took her for his own; as I have already showed. After this, the King beginning his March homewards, and Parysatis the Queen-Mother being informed of her beloved Son Cyrus' death, medi●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 condemned to die, (each of them for bragging that they had killed Cyrus with their own hands, because thereby they robbed the King of that honour, which he pretended unto himself) Parysatis begged to have the torturing of them, which Artaxerxes granting her, she performed 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 flayed alive, for that he was the person who cut off the Head and Hands of her Son Cyrus. Afterwards her Revenge fastened 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' means had formerly murdered her Brother Terituchmes, and her other Relations; wherefore being at Supper together, Parysatis cutting a Bird in the middle with a Knife that was poisoned on one side, gave that part which was next the Poison to Statira, who seeing Parysatis herself 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 designed to escape by night, he surprised and condemned her to have her Head bruised to pieces between two Stones, which is the Persian Law for Poisoners. 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 domestic 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 Seacoasts 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 Dissension 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 occasioned by Tissaphernes' 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 rejoiced 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 Son's 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 surname was Longimanus, so called, à Longitudine manus, for that as Strabo tells us, (lib. 15.) his Hands and Arms were so long, that standing strait and upright with his Body, his Hands reached 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 murdered by his Uncle Artabanus, left behind him three Sons, viz. Darius, Hystaspes, and Artaxerxes Longimanus; at the time of Xerxes' death, the eldest and the youngest were resident in his Court, but Hystaspes was absent, as being then Governor of Bactria. Now Artabanus having murdered 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 killed 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, than was the time, and that it could only be done by Artaxerxes' 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' 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 Author's who write, that Artabanus survived his first Conflict, say also, that he made a second Attempt upon Artaxerxes' 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 took an Oath of secrecy, yet nevertheless soon after discovered the whole business, so that Artabanus was instantly put to death for the same; at which time, all his other Treasons came out, concerning the Murder of X●rxes and Dari●●. After A●tabanus's death, (which is at large described by justin) great Troubles ensued, his Party being very strong and numerous, till at length by the courage of Megabyzus, (who was dangerously wounded in the Conflict) three of Artabanus' Sons being killed, the Tumult ceased. The next Disturbance that alarmed Artaxerxes was a Revolt of the Bactria●s, occasioned, as some say▪ by his Brother Hystaspes their Governor, out of indignation, to see his youngest Brother preferred before him. Two Battles were fought in this Quarrel, in the latter of which, the Wind blowing in the Faces of the Bactrians, Artaxerxes became victorious, and reduced all that Country to his obedience. After this, Artaxerxes had no sooner ●ett●ed the Affairs of his Kingdom, and removed all such Officers as were not for his turn, but the Egyptians having heard of the Disorders in Persia upon the death of Xerxes, began to think of recovering their Liberty▪ for which purpose, setting up Inarus King of Lybia, and Son of Psammetichus, for their Prince, they began a Revolt under his Conduct: they furthermore sent to crave aid of the Athenians, who desiring as well to get ●ooting in Egypt, as to reduce the power of the Persian Monarch, furnished them with 300 Ship●▪ Against these Preparations Artaxerxes dispatched (besides a great Fleet) also an Army of 3 or 400000 Foot, under the Command of Achaemenid●s, who (as Ctesias saith) was his Brother, but (as Diodorus saith) his great Uncle, being the Son of Darius Hystaspes. This Persian Army was encountered and beat by the Egyptian and Lybian Forces, wherein Achaemenides the General, and 100000 Persians were slain. After this Artaxerxes offered great Bribes to the Lacedæmonians, for their assistance in this War, which they refused; his design being to make them fall out with Athens, that so the Athenians might be compelled to withdraw their Forces out of Egypt. Nevertheless Artaxerxes by the next Spring raises a new Army of above 300000▪ which he sent against the Egyptians, under the Command of Megabyzus, (the Son of that Zopyrus who recovered Babylon to Darius) joining Artabazus in Commission with him. In this second Expedition, Megabyzus wounded King Inarus in the Thigh, and obtained so great a Victory, that he totally reduced the Egyptians to obedience, and having taken King Inarus Prisoner, Artaxerxes made him be crucified. The Athenian Fleet was likewise destroyed by a stratagem; for the Persians diverting the course of the River wherein they lay, by making new Channels at the mouth of it, left the Ships at Anchor upon dry ground, and so assaulted them with their Land-Army, and took them. Now Artaxerxes having thus composed his Troubles in Bactria and Egypt, did in the 7th. year of his Reign make a Decree in behalf of the jews, that whosoever of them would, might go up with Ezra, and inhabit jerusalem. He also contributed several sums of Money for their Sacrifices, and other uses, to be disposed of according to the discretion of Ezra; wherewith Ezra began to build the Walls of jerusalem. In the 15th. year of Artaxerxes, the Athenians having recruited their former losses, did with their Fleet, under the Convoy of their Admiral Cimon, very much infest the Persians at Cyprus, in so much that Artaxerxes was glad to clap up a Peace with them upon disadvantageous terms; viz. that all the Greek Cities in Asia should be free from the Persian yoke. In this last Engagement at Cyprus, Cimon perished, and in him the true Gallantry of the Greekish Nation; for none of their Captains after him did any thing considerable against the Barbarians, excepting Agesilaus, whose War also was short, and of little consequence. In the 20th. year of Artaxerxes▪ Nehemiah his Cupbearer (Nehem. 1.11.) hearing that the Wall of jerusalem was broken down, and the Gates burnt with fire, obtained leave of him to go with a large Commission for the rebuilding of the Walls, as also with a Mand●mus to the Keeper of the King's Forests, to furnish him with Wood for that purpose. About this time it was that Megabyzus, Artaxerxes' General, who had done him that service in Egypt, was disobliged by the King, in putting those Egyptian Prisoners to death, whom he had promised their Pardons; in so much, that Megabyzus leaving the Court in discontent, and retiring to his Command in Syria, did there with the assistance of some Greeks, begin an open Rebellion against the King his Master, and obtained two famous Victories over him. Nevertheless, by the mediation of Friends betwixt both, together with the assurance of a free Pardon, Artaxerxes and Megabyzus were again reconciled, and he brought into the King's presence. But soon after being both together hunting of a Lion, and Megabyzus happening to kill the Lion just as the King was going to strike him, the King was so greatly offended thereat, that he commanded Megabyzus his Head to be cut off; however, by the intercession of Friends, the King for that time gave him his life, and only banished him; so unmindful are Princes of all past services! when after five years' exile, he made Friends with Artaxerxes, and was restored again to his Favour, so as to eat at his own Table: but soon after he died, being 76 years of age, whose loss was much lamented by the King, and all others. Nor did the King himself Artaxerxes Longimanus long survive him, but departed this life, having reigned, according to Diodorus, 40 years; according to Sulpitius Severus, 41 years; according to Ctesias, 42 years: but the most probable opinion is, that he died in the beginning of the 42d. year of his Reign, being the 2d. year of the 89th. Olympiad; A. M. 3582. and 421 ante Nat. Ch. Ctesias (in Excerpris Histor. Persi●.) writes, that Artaxerxes had only one legitimate Son by his Wife Damaspia, named Xerxes; but 17 by Concubines, amongst which the three chief were, Sogdianus, Ochus, (called afterwards Darius Nothus) and Arsi●es; whereof Sogdianus killing Xerxes, and Sogdianus himself being put to death by the Army, Ochus (or Darius Nothus) succeeded his Father Longimanus to the Crown. Some write that Artaxerxes Longimanus had one Daughter named Parysatis, but this is uncertain.  
[5] The story of Themistocles the Athenian, who sometimes coming out of Greece, conversed with Artaxerxes, etc. This Themistocles was a person of great eminency amongst the Athenians, who having spent his youth in Luxury and Extravagancy, attoned for the same by the great Virtue of his riper years: for he first fortified that famous Harbour Piraeeus, and afterwards overcame the Persians in a Sea-Engagement at Salamines. Plutarch (who hath written his Life at large) saith, that none of the Greeks excelled him, and few equalised him. Now the Story which Philostratus here mentions concerning him, is this: That Themistocles being falsely accused by the Athenians, for joining with Pausanias in 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 received, and bountifully entertained, having three Cities given him, one for Bread, another for Wine, and a third for Victuals; to which some add two more for clothes 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) poisoned 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 Monarches, 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 itself, in a general Body of History, if Life, Health, and Peace, will permit me) may nevertheless at this time prove useful 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, Countries, 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, etc.  
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 Egypt, 430 years.  
4. From the Egyptians coming out of Egypt 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 profane 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 julius Caesar; and the fourth Monarchy beginning▪  
4. From julius Caesar to Constantine the Great, in whom it ended.    
For thus Historians have ever divided the Series of profane 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 destroyed 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 aught 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 called by some the Babylonian, from Babel, the place of the King's Court or Residence; by others the Chaldaan, from the Country Chaldaea, wherein the City Babylon was seated; and by others the Assyrian, from Ashur, the Son of Sem, who is called by profane Authors, Ni●us, and whom justin out of Trogus would have to be the first Founder of this Empire, as also the first King that made War upon his Neighbours. justin, lib. 1. Now as this Monarchy was at first instituted by Nimrod or Belus, (which from julius' African●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 ruin 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 Bel●chus, in whose Successions it lasted, till by the death of Belshazzar, last King of the Babylonians, and of Darius, last King of the M●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 governed this first Assyrian Monarchy, are as followeth: 

I. Familia Beli.  
1. Nimrod, or Belus.  
2. Ninus.  
3. His Wife Semiramis.  
4. Nin●as, or Ninus the II.  
5. Arius, of whom together with these that follow▪ there is little known, till we come to Sard●●●palus.  
6. Arali●s.  
7. Bal●●● the I▪  
8. Armatrites.  
9 Belachus the I.  
10. Baleus the II.  
11. Altadas.  
12. Mamitus.  
13. Mancaleus.  
14. Shaerus.  
15. Ma●●elus.  
16. Sparetus.  
17. Ascarides.  
18. A●yntas.  
19 Beloch●s the II.  
20. Bellopares.  
21. Lamprides.  
22. Sosares.  
23. Lampar●s.  
24. P●nnias.  
25. S●sarmus.  
26. Mitreus.  
27. Tau●an●s.  
28. Teutaeus.  
29. Ti●aeus.  
30. D●●●ilus.  
31. E●pa●●s.  
32. L●●sthenes▪  
33. Pyrithidias.  
34. Ophra●●●s.  
35. Ophraga●●●s.  
36. Ascrazape●.  
37. Sardanapalus; after whose death the Empire was divided between Arbaces and Belochus; Arbaces enjoyed 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 joining their Forces together, they overthrew Belsazar Darius, thereupon annexed Babylon to his part of 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' 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 called 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 suffered 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 possessed the Empire; the first was of Cyrus; the second of Darius Hystaspes: as for the Family of Cyrus, it expired in his Son Cambyse●; who killing his own Brother Smerdis, and committing Incest with his Sisters, did afterwards lose his life by a Rebellion of the Magis, who, pretending the King's Brother Smerdis was not slain, set up a Pseudo-Smerdis of their own to reign, which was soon discovered by his cropped 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 called Hystasp●s, who had lately conspired together, and destroyed both the Magis 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 neighed should obtain the Empire; which thereupon (as I have showed elsewhere) fell to Darius Hystaspes, by the cunning of his Groom O●bares, who giving his Master's Horse a Mare in the same place overnight, 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 governed this second Monarchy of the M●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 No●hu●●.  
7. Artaxerxes Mnemon.  
8. Artaxerxes Ochus.  
9 Arsames. And  
10. Darius Codom●●nus; who was the last of the Persian Monarch● 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 ●aving overcome Darius, the last King of the Persians, first established this third Monarchy of Greece, in the year of the World, 3642. a●te Christi Nat. 329. This Dominion of Alexander's excelled all others that had been before; for that having annexed the Kingdoms of Media and Persia to his own Empire of Greece, he in the space of twelve years rendered 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, occasioned 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 Egypt: all which were in process of time reduced to the Roman Yoke. 1. Asia Minor was conquered by the Romans, when Antiochus the Great was vanquished by L. Scipio the Proconsul; who for that Victory was ever after called Asiaticus: justin, 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 conquered Syria, when Tigranes was defeated by Pompey, which was 260 years after the death of Alexander. M. justin, Plutarch, Livy. 4. and lastly, Augustus Caesar added the Kingdom of Egypt to the Roman Empire, upon his Victory over Anthony and Cleopatra, reducing it into the form of a Province, which happened 294 years after Alexander's death. Plutarch in Anton. Polem. lib. 3. ch. 8. So as this Grecian Monarchy lasted completely 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, Diod●rus. Now for the Succession of those several Kings that possessed the four Divisions of this third Grecian Monarchy, they were as followeth:  
I. Over the whole Grecian Monarchy, reigned Alexander M. 6 years, beginning his Reign, A. M. 3642.  
II. Over the Monarchy as it was divided, reigned four several Kings; the Macedonian, Asiatic, Syrian, and Egyptian.  
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 killed 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, surnamed Doson.  
15. Philippus (Son of Demetrius the 11th) was overcome by the Romans.  
16. Perseus, the last King of Macedon; who being overcome by Paulus Aemy●●us, the Roman Consul, was imprisoned during life: by which means, the Kingdom of Macedon coming under the Roman Jurisdiction, they were nevertheless permitted to enjoy their freedom, till being betrayed into a Rebellion by a counterfeit Philip, their Commander, the Romans upon that reduced them into a Province. And this was the end of that one part of the third and Grecian Monarchy called Macedonia, A. M. 3803.    
II. The Kings of Asia Minor were, 

1. Antigonus, Philip of Macedon's Natural Son.  
2. Demetrius Poliorcetes, who was expelled this Kingdom by his Son-in-law Seleucus Nicanor, after which, this Asia Minor was annexed to the Kingdom of Syria, A. M. 3683.    
III. The Kings of Syria were, 

1. S●leucus Nicanor.  
2. Antiochus' S●ter, the Son of Seleucus Nicanor.  
3. Antiochus the second, surnamed Theos.  
4. Seleuchus ●●llinichus, the Son of Theos.  
5. Seleucus Ceraunus, the Son of Callinicus.  
6. Antiochus Magnus, the Brother of Ceraunus.  
7. Seleuc●s Philopater, or Soter, the Son of Antiochus M.  
8. Antiochus Epiphanes, the Brother of Seleucus Epiphanes.  
9 Antiochus Eupator, the Son of Antiochus Epiphanes.  
●0: Demetrius Soter.  
11. Alexander Bala, or Veles:  
12. Demetrius Nicanor, the Son of Demetrius Soter.  
13. Antiochus Entheus.  
14. Tryphon.  
15. Antiochus Sidete●, alias Soter, the Son of Demetrius Nicanor.  
16. Demetrius II. Nicanor redux.  
17. Alexander Zebenna.  
18. Antiochus Grypus, the Son of Demetrius.  
19 Antiochus Cyzicenus, Seleucus the 5th. Antiochus Eusebes, Philippus, and Demetrius, were all the Sons of Grypus, who being at variance amongst themselves, became a prey to Tigranes of Parthia.  
20. Tigranes himself was soon after subdued likewise by Pompey, and Syria made a Province by the Romans, A. M. 3890.    
IV. The Kings of Egypt were, 

1. Ptolemaeus Lagus, Philip of Macedon's Natural Son.  
2. Ptol. Philadelphus, that married his own Sister Arsinoe.  
3. Ptol. Evargetes.  
4. Ptol. Philopator.  
5. Ptol. Epiphanes.  
6. Ptol. Philometor.  
7. Ptol. Physcon.  
8. Ptol. Lathurus, or Lamyrus.  
9 Ptol. Alexander.  
10. Ptol. Lathurus, recalled again from Banishment.  
11. Ptol. Auletes.  
12. Ptol. Dionysius.  
13. Cleopatra (the Daughter of Ptol. Auletes) was at first the beloved Mistress of julius Caesar, and afterwards of Mark Anthony, whose overthrow at Actium broke her heart, so that she voluntarily threw away her own life with the biting of an Asp; after which Egypt was reduced into a Roman Province, whereby the third Monarchy did totally expire.    
Wherefore the Roman Power having in this manner swallowed up the four several Divisions of the third Monarchy, the fourth Monarchy must by consequence take its beginning at Rome; and so we find it: for julius Caesar is reckoned to be the first Founder of this fourth Empire, which derives its Name of Roman from the City of Rome itself: Plutarch speaking of the greatness of this Empire saith, Romanum imperium velut Anchora fuit fluctuanti Mundo. The City of Rome was called the Head of the World, and the Romans the Lords of the Universe. 
Terrarum Dea, gentiumque Roma,  
Cu● par est nihil, & nihil secundum▪  Mart▪ Also Propertius: 
Omnia Romanae cedant miracula terrae;  
Natura hic posuit, quicquid ubique fuit.  Again Ovid: 
Gentibus est ali●s Tellus datalimite certo,  
Romanae spatium est urbis & orbis idem.  Lib. 2. Fast. Likewise Petronius Arbit. 
Orbem jam totum victor Romanus habebat,  
Qua mare, qua terre, qua sidus currit utrumque  This Roman Empire is divided into several Periods: whereof the first (which comprehends all the Heathen Emperors, and lasts about 355 years) is reckoned from julius Caesar to Constantine the Great; the second from Constantine the Great to justinian, the third from justinian to Charles the Great; and the fourth from Charles the Great down to our present Times, therein containing the Government of the Western Franks. But for as much as Philostratus lived long before any of these late Periods, so that I can have no occasion to mention any part of their History, I shall therefore at this time descend▪ no lower than the first Period of this fourth Monarchy, which begins with julius Caesar, and ends in Constantius C●l●●us, the Father of Constantine the Great, and so conclude. The Succession of this Empire was thus: 

1. Caius julius Caesar.  
2. Octavianus Caesar Augustus.  
3. Cl. Tiberius Nero.  
4. Cajus Caligula.  
5. Claudius' Tiberius Drusus.  
6. Cl. Domitius Nero.  
7. Sergius Galba.  
8. Salvius Otho.  
9 Aulus Vitellius.  
10. Flavius Vespasianus.  
11. Titus Vespasianus.  
12. Fl. Domitianus.  
13. Nerva Cocceius:  
14. Ulpius Traianus.  
15. Aelius Hadrianus.  
16. Antoninus Pius.  
17. M. Aur. Antoninus Philosoph.  
18. Aurelius Commodus.  
19 P. Aelius Pertinax.  
20. Didius julianus.  
21. Septimius Severus.  
22. Antoninus Bassianus Caracalla.  
23. Opilius Macrinus▪  
24. Heliogabalus.  
25. Aur. Alex and. Severus.  
26. Maximinus Thrax.  
27. Gordianus, Father and Son.  
28. Pupienus and Balbinus.  
29. Gordianus the third.  
30. Philippios Arabs, and his Son.  
31. Decius, and his Son.  
32. Tre●onianus Gallus.  
33. P. Licinius Valerianus.  
34. P Licinius Gallienus.  
35. Cla●d●us.  
36. Valerius Aur●lianus.  
37. M. Claudius Tacitus▪  
38. M. Aurelius Probus.  
39 M. Aurel. Ca●us.  
40. Valerius Dio●lerianus, and  
41. Constantius Chlorus, the Father of Constantine the Great.   This compendious Scheme of History is what I some years since composed for my own private use, as an assistant to my bad memory, and whereby I have found no small benefit in my reading ancient Story; for without some such general knowledge of the Succession as well of Empires as Kings at first obtained, a man will find himself at a great loss when he reads any one Prince's Life, which generally relates to former Occurrences, whereof he is ignorant; as also not so well able to digest and remember what he then reads. To be first well acquainted with the Rise, Progress, Declension, and final Subversion of an Empire, is above all things the greatest help to him that shall afterwards read the Lives of its several Princes; he that knows how the first Assyrian Monarchy was founded by Nimrod, enlarged by Ninus and Semiramis, divided upon the death of Sardanapalus, and destroyed by Cyrus, may afterwards launch with pleasure and confidence into the Chronicles of that first Monarchy▪ He that understands how Cyrus by the defeat of Belsazer, and by his Uncle Darius Medus' death, possessed himself of the whole Assyrian and Babylonian Monarchy, and translating the same into Persia, did there begin the second Monarchy; how Cyrus' Family extinguishing in his Son Cambyses, Darius Hystaspes won the Empire by his Horse's neighing; and how it continued in his Family, till by Darius Codomanus' Luxury, this second Monarchy was subverted and translated into Greece by Alexander the Great, shall very easily acquaint himself with all other parts of the Persian Story. Also he that is at first acquainted with the beginning of this third Grecian Monarchy, by Alexander the Great his Victory over Darius, with the division of the same by his death into four several Kingdoms, and how each of those four Kingdoms were afterwards subdued by the Romans, will be able the more easily to inform himself not only of the several Decays and final Ruin of the third Empire, but likewise of the many Advances which the Romans made to the fourth, till at last it began under julius Caesar, and extended its first Period to Constantine the Great. So that nothing is a greater help to an Historian, than a right understanding of the several Descents and Falls of one Monarchy into another, which method being so useful, brief, and new, I hope may not prove less beneficial to others than to myself. Yet nevertheless, since I design this but as an assistance to their reading the Histories at large, those who are so minded may please for the first Assyrian Monarchy, besides the Scriptures, to peruse josephus, Diod●rus Siculus, and justin, the Epitomiser of Trogus; other ancient Authors there were who treated of those Times, as Ctesias, Berosus▪ and Megasthenes, whereof we have now only some few fragments remaining in Photius and josephus; unless you will give credit to that counterfeit Monk Annius Viterbiensis, who hath imposed upon the World his own Impostures under the Names of Berosus, C●esias, Megasthenes, and other ancient Writers. For the second Monarchy which was called the Persian, they may read Herodotus, wherein he that distinguishes between what he delivers of his own knowledge, and what from the report of others, shall not be deceived: let them also read Thucydides, who faithfully delivers an Account of the Peloponesian War, which happened in his own Time: neither must that great Captain, Philosopher, and Historian, Xenophon, be omitted, notwithstanding his History of Cyrus seems rather to be a political Romance, and Character of what a Prince should be, than the true History of what Cyrus really was: also Plutarch, Diodorus, and justin, must be again inspected for this second Monarchy. Now for the third and Grecian Monarchy, Arianus Nicomediensis and Quintus Curtius must be perused, as treating altogether of the Deeds of Alexander; also Plutarch, justin, Polybius, and Diodorus, who treat of Alexander's Successors. Lastly, For the well understanding of the fourth Monarchy, which was called the Roman, and began under julius Caesar, must be read, Caesar's Commentaries, Dionysius Halicarnassaeus, Titus Livy, Valerius Maximus, Plutarch, Cornelius Tacitus, Plinius secundus, Suetonius, Appian, Lucius Florus, Herodian, Dion-Cassius, julius Capitolinus, Aelius Lampridius, Flavius Vopiscus, Aelius Spartianus, Vulcatius Gallicanus, and Ammianus Marcellinus; not to mention such Authors or Ecclesiastical Writers, who either wrote after Constantine, or intermixed sacred and profane Story together. Now of each of these four Monarchies, we have many eminent modern Authors treat; such as the learned and venerable Primate Usher his Annals, famous for Chronology; that martial and ingenious Knight Sir Walter Raleigh, eminent for his critical Learning, wherein notwithstanding he is too prolix; the industrious and learned Dr. Hoel, more famous for his Method than Style; and the learned Prideaux, whose Introduction to History hath not a little benefited the Youth of this English Nation. But when all is done, 'tis most safe and satisfactory to go to the Fountainhead, and search the ancient Authors themselves: for, 
Dulciùs ex ips● fonte bibuntur Aqua.  Horat:    

CHAP. XX. Apollonius as he was brought to the King, discoursed concerning the Wife of a certain Pamphylian, who was acquainted with Sapph, to the end he might not seem to admire the King's Bravery: afterwards being come into the King's Presence, he had a large Conference with him; and how the King admired him.  
THereupon Apollonius made his entrance, being attended with a numerous Train; for they thought to [1] gratify the King by so doing, in that they perceived him to be delighted with the Arrival of Apollonius; who being come into the Palace, did not so much as cast an eye upon those things which were admired by others, but passed by them unconcerned, as if he were travelling; and calling Damis, said unto him, You asked me of late what was the Name of that [2] Pamphylian's Wife which is said to be acquainted with [3] Sapph, and to have composed those Hymns which are at this day sung in honour of [4] Diana Pergaea, after the [5] Aeolian and Pamphylian manner. I asked you indeed, (said Damis) but you told me not her Name. I did not, (replied Apollonius) but only declared to you the measure of the Verses, with their Names, and how the Aeolian in their highest pitch and propriety differ from the Pamphylian▪ Afterwards we turned our Discourse to some other thing, and you no more asked me concerning the Woman's Name: wherefore now know, that her Name is Demophyla, and she had like her, Virgins to her Scholars, and composed Poems, partly of Love, and partly of the Praises of Diana, in imitation of her, and taken out of the Poems of Sapph. Wherefore how far he was from admiring a King and his Grandeur, he made appear by this, in that he vouchsafed not so much as to cast an eye on them, but all the way discoursed of other things. The King seeing him come, (for the Court of the Temple was somewhat large) spoke to his Attendants, as if he knew the man, and when he drew near, cried out with a loud voice, This is Apollonius, whom my Brother Megabetes said he saw at Antioch, honoured and admired by all good men; for he then described him to be such an one, as the person I now see. Apollonius coming to the King, and saluting him, the King spoke to him in Greek, and bade him sacrifice unto the Gods with him, for he was then about to offer a choice [6] Nisaean Horse to the Sun, having adorned him as if he was to be led in pomp. Whereupon Apollonius answered, Do you (O King) sacrifice after your manner, and give me leave to sacrifice after mine. Having thus spoken, he took Frankincense, and said, O Sun, conduct me so far as it seemeth good to me and thee! and let me know virtuous men! but as for the wicked, let me neither know them, nor they me! When he had spoken thus, he threw the Frankincense into the fire, and then beholding how the smoke ascended, what turnings it made, and with how many heads it lifted up itself, and how high; also touching the fire, and observing it appeared of a good Omen, he said to the King, Do you now sacrifice according to the custom of your Country, for I have observed the fashion that we have. Thereupon he withdrew himself from the Sacrifice, that he might have nothing to do with blood. After the Sacrifice was ended, he returned to the King again, saying, O King, Are you acquainted with all the Greek Tongue, or only with some little thereof, to the end you may more freely converse, and not seem unpleasing, if any Grecian come hither? I understand the whole Language (said he) as well as my Mother-Tongue, wherefore speak what you please, for that is the reason why you ask. It is so indeed, replied Apollonius, therefore harken to what I shall say! The intention of my journey is to visit the Indians, but I was unwilling to pass by you, hearing you to be such a man, as I now apparently perceive you are; and desiring to understand the Wisdom which the Magicians amongst you do profess, as namely, whether they be skilled in divine matters, as report goeth of them. As for me, I am addicted to the Wisdom of [7] Pythagoras the Samian, who taught me in this manner to worship the Gods, and to understand from them both the things that are seen, and those that are not seen, also to talk with the Gods, and clothe myself with this fleece of the Earth, which was not shorn from the Sheep's back, but springeth up purely from the pure, being a gift of Water and Earth, even made of linen. Likewise the length of my Hair was taken up from Pythagoras, as also my abstinence from living Creatures comes to me from his Wisdom. Wherefore you must not expect that in Drinking and Revelling I should be a companion to you or any other. As for doubtful and intricate matters, I can resolve them; for I do not only know, but also foreknow the things that are to be done. This is the Discourse that Damis said he had with the King, and Apollonius himself hath written an Epistle of the same, as he also digested many of his other Discourses into Epistles.  

Illustrations on Chap. 20.  
[1] FOr they thought to gratify the King by so doing, etc. This may justly give us occasion to reflect on the servile and obsequious Flatteries of Courtiers towards their Prince. Titus Livy well observes, that the speech of men educated in Courts is ever full of vain ostentation and flattery; every man indifferently extolling the King beyond all the bounds of modesty and reason. Quicquid calcaverit hic, Rosa fiat. If a Prince knows but the four corners of the Winds, (whereof no mean Subject is ignorant) yet how greatly is this virtue extolled in him, for being so Weather-wise? If he understands but how to steer a small Barge or Cockboat in a calm River, (wherein many thousand tarpaulins exceed him) yet how greatly do they magnify his wonderful skill in Navigation? If he knows but when a Fiddle is out of tune by its squeaking, they presently cry him up for a Musician; if he can ride a Horse but a foot pace, for an expert Horseman; and if he can distinguish between a Signpost, and some famous Italian piece drawn by an eminent Master, for his great knowledge in Painting. Thus are they abused by the servile Wretches about them, and never suffered to come to the knowledge of truth. What the King loves, they love; and what the King does, they do, be it never so mean and base. All Alexander's Followers carried their Heads sideling, as he did; and those that flattered Dionysi●s, run their Heads against Posts, and tumbled over Chairs, to be thought as purblind as their Master. For the same Reason Montaign writes, that he hath seen Deafness affected in the Court of France. And because the King hated his Wife, Plutarch saith, the Courtiers (in his time) sued out a Divorce from theirs, although they loved them never so well. Mithridates' pretending to skill in Physic, his Flatterers came about him to have their Members incized and cauterised by him, well knowing that when a Prince sets up for Doctor, you cannot oblige him more than in becoming his Patient. Favorinus the Philosopher being in a Dispute with the Emperor Adrian about the interpretation of some word, yielded the victory to the Emperor, and being asked why he did so, replied, Would you not have him who hath the absolute Command over thirty Legions to be wiser than I? Asinius Pollio refused to answer those Verses which Augustus had written against him, because (said he) it is no wisdom to contend in writing with him who may prescribe. And they had reason so to do; for Dionysius not being able to equal Philox●nus in Poetry, or Plat● in Discourse, condemned the one to the Stone-quarry, and sent the other to be sold as a Slave in the Isle of Aegina. Nevertheless the good and the bad King are served both alike▪ he that is hated, and he that is beloved, are both equally courted by those about them: they wait upon him as the Crows do upon a dying Horse, not out of love to him, but to themselves. This made julian the Emperor (when commended by his Courtiers for his justice) say, He should soon grow proud of those praises, if they came from men that du●●● speak otherwise. The Flatterers of Alexander the Great made him believe that he was the Son of jupiter; but being one day much hurt, and seeing the blood gush out at his wounds, he asked them what they thought of that, whether the blood was not of a lively red colour, and merely humane▪ Also Hermodorus the Poet calling Antigonus the Son of Phoebus in one of his Poems, Antigonus very wisely replied, My Friend, He that emptieth my Close stool, knoweth it to be otherwise. Seneca makes this one of the greatest Blessings of Royalty, that Subjects are forced to bear with, and to commend even the very extravagancies of their Prince. 
— Maximum hoc regni bonum est,  
Quod facta domini cogitur populus sui  
quam far, tam laudare.—  Thyest. Act 2. Scen. 1. If a Prince be as effeminate as Sardanapalus himself, his Courtiers shall indulge him in his Lusts, and be more ambitious of Cleopatra's favour, more proud of a smile from her, than of the greatest honour in the World. This made an ingenious Author observe, that a Courtier's Face as well as his clothes must ever be in the fashion, for that he amongst them who cannot upon all occasions shift his Countenance, will not in time be able to shift his Linen. When Sempronius so basely killed Pompey on the Egyptian shore, it was only to curry favour with Caesar, and had Caesar himself been in the like adversity, they could have done the same for him. There is nothing so treacherous and base which to gratify their Prince they will not undertake, even to the ruin both of King and Kingdom. If he be inclined to Tyranny, they shall promote it, by advising to a standing Army, to oppress the people with illegal Exactions, and to govern without Law: and if he be addicted to Women, they presently turn his Pimps. Now he that most eases the Prince of Care and Business, or she that contributes most to his pleasures, are always his chiefest Favourites, and these (though the greatest grievances of the Subject) are idolised by the inferior hangers on; for every young Courtier is like a Hop, that must have a Pole to support him; and therefore in the fall of one great Favourite, several others perish▪ Now as 'tis said of the Whale, that she is steered in her course through the guidance of a far smaller Fish, so fares it with too too many Princes, who hearing less truth than any one sort of men, are in their weightiest affairs guided by no higher Dictates, than those of a perfidious Mistress or Favourite.  
[2] Pamphylia, a Country in Asia the Less, on the East-side of Cilicia, by the Mountain Taurus. Sit. Clim. 5.  
[3] Sapph, the famous Lesbian Poetess. Concerning her Father, Authors vary who he was: some say Scammon Dronymus, others Simon, others Eunonimus, or Eumenes, others Eregius, or Eucrytus, others Semas, others Camònus, and others Etarcus; however they all agree that Cleis was her Mother. She had three Brothers, viz. Larycus, Eurygus, and Cheraxus, whereof Larycus was her Favourite and beloved, for she hated Cheraxus so much as to write several invective Poems against him. She was married to a wealthy man named Cercola, or as others call him, Cercylla, by whom she had one only Daughter called Cleis, after her Grandmothers Name. Afterwards becoming a Widow, some (who make her to be very lascivious) say, she fell in Love with Phaon, who being gone into Sicily and she being jealous of him in his absence, fell into such a rage and passion, that she cast herself headlong from the top of a Rock into the Sea; A. M. 4684▪ and before Christ, 515 years, according to Monsieur Thevet, who makes her contemporary with Xenophanes the Philosopher, with Theogonus and Pindar the Grecian Poets, and with Lucretia the Roman Matron. But Vossius (do Poet. Graec.) saith, some think that she lived in the time of Archilochus and Hipponactes, or rather in the 42d. Olympiad. Of her passionate Love Fits speaks Plutarch (de Amore) wherein he saith, she lost her Voice, became speechless, pale and wan, fell into cold sweats, tremble and shake, her Brains turned round, being surprised with a dizziness, fainting and swooning Fits, whenever her Love came in her sight; which he proves out of a Copy of Verses of Sappho's own writing; nevertheless Monsieur Thevet (Cosmographer to Henry the third of France) stands up in vindication of her Chastity, and imputes these Crimes to another Lesbian Poetress of the same Name; however the Latins do commend but one, who is by Gyraldus styled Mascula, whether for her Lusts, or for her manly Studies, I know not; which Epithet is likewise given her by Horace, Temperate Archilochi musam p●de mascula Sapph. She is also called Pulchra, à Carminum Pulchritudine: and in the Greek Anthology they characterise her the swe●t Pierian Bee. Those who mention two famous Poetresses of this Name, say, that one invented a kind of Verse, which after her own Name was called the Saphick, consisting of a Trochee, Spondee, Dactyle, and two Trochees, as Sedibus gaudens vari●s dolisque and having at the end of every three Verses an Adonic, which consists of a Dactyle and a Spondee, as Diva dolore. Now the other Sapph, who (if there were two, which is difficult to be decided, the History of each being so confounded) was the person which Apollonius here means, and is said by Suidas to have wrote several Epigrams, Elegies, lambicks, and nine Books of Lyric Verses, whereof she is said to be the first Inventress: these Lyric Verses or Songs composed to the Harp are so called from Lyra the Harp, the original of which Instrument both Athenaeus and Stobaeus attribute to her. The ingenious and learned Monsieur Rapine (in his Reflections on Aristotle's Poesy) saith, that Demetrius and Longinus have great reason to boast so highly, in their Works of the admirable Genius of this Lyric Poetress; for that, in those fragments which are left of her, are found some strokes of delicacy, the most fine and most passionate in the World: whatsoever was extant of her composure, is printed in Greek and Latin by Henry Stephens. That this Sapph had many Disciples, is mentioned here by Philostratus, and named by Suidas, who calls them Anagora Milesia, Gongyla Colophonia, and Eunica Salaminia. Now besides Sapph, we read of many others of that Sex famous for Learning, as Demophila the Pamphylian's Wife whom Apollonius here mentions; Proba the Roman Consul's Wife, who (A. D. 424.) wrote in Heroic Verse the Contents of the Old and New Testament, so far as the descending of the Holy Ghost; Corinna, who was Ovid's Beloved; Elpia, the Wife of Boetius; Polla, Wife to Lucan the Poet, who often helped her Husband in the composure of his Pharsalia; Lesbian, Mistress to Catullus; Cornificia, the Roman Poetess; Thesbia, the Compositress of Epigrams; and the other famous Poetess Corinna, who five times vanquished Pindar in the Poetical Art, wherein he had challenged her to contend in the City of Thebes; neither must we here omit the late ingenious Mrs. Phillips, our English Sapph.  
[4] Diana Pergaea. Perge or Perga is a Town of Pamphylia, 8 miles distant (Westward) from the City of Attalia; in this Perga was a Temple consecrated to Diana, whereof Cicero speaks, Verr. 3. Now from hence was Diana called Pergaea, as saith Mela; or Pergasia, as Stephanus hath it; also Dionysius, verse 854. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
[5] Hymns sung after the Aeolian and Pamphylian manner. Plutarch (in his Discourse of Music) and Glarean (in his 2d. Book, and 10th Ch. of his Dodecacord) tell us, that the Ancients distinguished their Music into four Moods, deriving them from sundry Countries, for whose particular Genius they seem to have been at first contrived: Of these, the three first were named the Phrygian, the Lydian, and the Doric; which, according to the opinion of Polimestres, and Saccadas, a Native of Argos, are said to be of greatest Antiquity. Now to these three former Sapph the Lesbian added a fourth, termed the Myxolydian, thereby completing the number of the four Tetrachords: she called it the Myxolydian, because it was intermixed with the Lydian: nevertheless, of this some make Tersander, others Pythoclides the Piper, and others Lamprocles, the Inventor. Others there be who to these four have added three more, which they term Collateral, as the Hypodorian, Hypolydian, and Hypophrygian; to the end there might be seven corresponding to the number of Planets: and to all these Ptolemy adds an eighth, called the Hypermyxolydian, being sharper and shriller than any of the rest. But Lucius Apuleius (in his Florid. lib. 1.) names only five, viz. the simple Ionian, the various jastian, the complaining Lydian, the warlike Phrygian, and the Religious Doric. Marcian, according to the Tradition of Aristoxenus, numbers five principal Moods, and ten Collateral. Now this whole Structure or Fabric they call encyclopedy, or the Sphere of Sciences, saith Agrippa▪ as if Music did comprehend all Sciences, seeing, as Plato observes in his first Book of Laws, that Music cannot be understood without the knowledge of all the other Sciences. Amongst the four first and most ancient Moods, they approved not of the Phrygian, for that it distracts and ravishes the Mind; wherefore Porphyrius gave it the Name of Barbarous, as exciting men to fury and battle: others gave it the Appellation of Bacchic, furious and turbulent; which being generally used in Anapesticks, were those Charms that formerly incited the Lacedæmonians and Cretans to War. The Lydian Mood Plato refuses as too sharp and shrill, coming short of the modesty of the Dorian; being most agreeable to mirth and jollity: this made the Lydians, a merry and jocund people, to be very much affected with that sort of Music. The Doric Mood, being more grave and solemn, was most agreeable to the serious Affections of the Mind, and in great esteem amongst the Cretans, Lacedæmonians, and Arcadians: we read that Agamemnon being to go to the Trojan War, left behind him at home a Doric Musician, to the end he might by his grave Spondaick Songs preserve the Chastity of his Wife Clytaemnestra; in so much that Aegysthus could not obtain his desires of her, until he had murdered the said Musician. Lastly, As for the Myxolydian Mood invented by Sapph, it was only fit for Tragedies, to move pity and compassion. Agrippa de Vanit. Scien. Our modern Scale of Music compared with that of the ancient Greeks is thus: Neat hypaton. A, lafoy, mi, re. Paranete hyperboleon. G, sol, re, ut. Trite hyperboleon. F, fa, ut. Nete diezeugmenon. E, lafoy, mi▪ Paranete diezeugmenon. D, lafoy, sol, re. Trite diezeugmenon. C, sol, fa, ut. Paramese. B, fa, b, mi▪ Mese. A, lafoy, mi, re. Lycanos meson. G, sol, re, ut. Parhypate meson. F, fa, ut. Hypate meson. E, lafoy, mi. Lichanos hypaton. D, sol, re. Parhypate hypaton. C, fa, ut. Hypate hypaton. B, mi. Proslambanomene: A, re. Let them that would read more upon this Subject, inspect Glarean, lib. 2▪ Z●olin, Apuleius, and Plutarch. As for Music in general, Pliny saith, it was invented by Amphion, the Son of jupiter and Antiope; the Grecians ascribe it to Diodorus; Eus●bius to Zephus and Amphion; Solinus to the Cretans; and Polybius to the Arcadians. As for the particular kinds of Music, some ascribe the invention of the Harp to Mercury, others to Amphion, and others to Apollo; the Pipe they attribute to Pan, or as Eusebius will have it, to Cybele, and some to Apollo; the silver Trumpet to Moses; Drums to the Romans; Fiddles to Haliattes, King of the Lydians; and Lutes to the Grecians. Hermophilus distributed the Pulse and beating of the Veins to certain measures of Music Lastly, The Troglodytes invented Dulcimers. Now as for the praise or dispraise of Music several things may be said: First, By way of commendation, Music being the Art of Harmony; they who love it not, are as extravagant, as they who make no difference between a fair and an ugly Face, proportion being the chief difference of both, Music cures some Diseases, as the biting of the Tarantula and Melancholy▪ it asswage● the raving of Daemoniacks, as we read in the Story of Saul; the crying of new born Children is quieted by the jingling of Keys, or knocking a Basin, and when they are become bigger, they are diverted with the singing of their Nurses; the Cretans made their Laws to be more easily learned by their young people, by causing them to sing them; and we see the Rules of Grammar are for the same reason contrived into Verse. Achilles in Homer diverted himself with his Harp, when he was at leisure from his military Employs; the Galley slave, Ploughman, Carter, and Labourer, ease the tediousness of their Toil and Journey with singing and whistling; Artificers and Shepherds sweeten their Labours with Songs, and Maids spin more nimbly with the humming of an old Ballad or Song. The Romans sung Spondaick Verses whilst they offered their Sacrifices; and David danced before the Ark, all his Psalms being fitted to the Harp, and other harmonious Instruments. Music excites both sadness and mirth; for as Physick either quiets or purges the Humours of our Bodies, so doth Music the Passions of the Mind. The Emperor Theodosius was averted from destroying the City of Antioch, by the melodious Sonnets of little Children, instructed therein by Flavianus their Bishop. The Prophet Elisha caused the Harp to be played on to him, before he prophesied the overthrow of the Moabites; and Michaia in the presence of King Aha● refused to prophesy, till one had first played before him on a musical Instrument. Mr. Osborn saith, that a handsome Woman who sings well is a Mousetrap baited as both ends: and thus we see Stratonice captivated Mithridates with a Song. Therefore considering the great influence which Music hath over the Minds of men, it is no small policy in ecclesiastics to assign the use of Organs in Churches, which gets men a stomach to their devotion, whether it be good or bad; as in an Italian Air, the young Ladies mind not the sense and words, but the Music. Finally, The Ancients had no small Veneration for Music, when they feigned Apollo the God of Wisdom, to be the God of Music too. However some there have been that have decried it; thus Antisthenes, Scipio, Aemylius, and Cato, utterly despised this Science; thus Alexander was reproved by Philip for singing, and had his Harp broke by his Schoolmaster Antigonus. The Egyptians (as Diodorus witnesseth) forbade the use of Music to their youth, as rendering them luxurious and effeminate; also Ephorus (according to Polybius) condemns it as an Art invented only to deceive and debauch men. Mr. Osborn is a great enemy to this Art, saying, that Music is so unable to refund for the time and cost required to be perfect therein, as he cannot think it worthy any serious consideration or endeavour; the owner of that quality being still obliged to the trouble of calculating the difference between the morose humour of a rigid Refuser, and the cheap prostituted levity and forwardness of a mercenary Fiddler; denial being as often taken for pride, as a too ready compliance for ostentation. 
Omnibus hoc vitium est cantoribus, inter amicos  
Vt nunquam inducant animum cantare rogati,  
Injussi nunquam ●●sistant.—  Horat. lib. 1. sat. 3. Those so qualified seldom know when 'tis time to begin, or give over; especially Women, who often decline in modesty, proportionably to the progress they make in Music. As for my own part, I have spent some time in practising Music, and repent not myself of it, since though I pretend not to divert others, yet can I divert myself, when retiring from my more tedious Studies, I play over some new set of Lessons, which is neither so dangerous or expensive as almost all other Recreations are. Senectam non cithar●●ar●ntem: 'tis a diversion even in old age, when being disabled from all other Recreations without doors, yet may he enjoy this within, if he have but the free use of his Fingers lose him. Concord and Harmony are so universally grateful, that he seems a Rebel to Nature who is not pleased therewith. And however some few may delight in this Science, and nevertheless ●e illnatured, yet did I never observe any one that was averse to all kinds of Music, but who was morose, froward, peevish, and of an evil disposition. The Italians were formerly the best skilled in this Science, and the French have lately boasted of the famous Compositions of Monsieur Baptist; but at this present time the English are not inferior to either in our number of ●minent Masters, such as the late famous Mr. Lock Mr. john Baniste● 〈◊〉 many others living now amongst us.  
[6] A 〈…〉 Horse; because as Herodotus saith (in his Thal.) all fourfooted Beasts are greater in this Island than in any other, but more especially Horses. Likewise S●rabo (lib. 11.) highly magnifies the Nisaan Horses. Thus on the 13th day (or 〈◊〉) of December, did the Romans sacrifice a Horse to Mars● Nisaea was a Country whereon Alexandropolis stood, near the Gulf of Megaris. See Strabo, lib. 11:  
[7] The Wisdom of Pythagoras; notwithstanding I have written several things already concerning this Philosopher, yet give me leave in this place to sum up his whole History, with Monsieur Rapin's Character of him, which is this: Thales and Pythagoras (saith he) were the two Founders of ancient Philosophy; the one in Greece, the other in Italy. Nevertheless there appeared in the School of Pythagoras somewhat more regular and better established, than in that of Thales and his Successors. For as in the Doctrine of Pythagoras every thing was made mysterious; so submission was its principal Character: that Relig●ous Silence which with so much rigour he imposed upon his Disciples, was an Art to procure himself the more respectful attention. The Life of that Philosopher, as well as his Doctrine, is even at this day a great Subject of Controversy: he was indeed a man of a deep reach, a quick penetrating apprehension, and of indefatigable industry and application. His usual way of teaching was by Geometry and Numbers: he explained material and sensible things by Geometry, and intellectual by Music and Numbers. He was of too solid a Judgement, to imagine any reality in Numbers, which are but only intentional Being's, as Aristotle proves in his Metaphysics. It is true, he found so great a facility in explaining the perfection of every thing by harmony and proportion, after the manner of the Egyptians, that he expressed himself no other way; and that he made use of Numbers as of Symbols and Signs to teach with: and all that Science of Numbers which was so familiar to Pythagoras, is still to this day a kind of Mystery, whereof the Secret is not very well known. jamblicus in the Life of that Philosopher says, that he invented a Music proper for the Cure and quieting of the Passions. In his Moral Philosophy there is nothing regular; only fair Maxims without Principles: his Natural Philosophy is the same almost with that of the Platonists. His Doctrine of two Principles, the one of good, and the other of evil, whereon the Manichees built their Faith, is false▪ for of real Being's there is but one real Principle. Pythagoras in Plutarch boasts, that the greatest fruit which he had reaped from Philosophy was, (as his Disciple Apollonius here does) not to wonder at any thing: for that Philosophy discovered to him the cause of every thing, as Horace expresses it to Numicius, Nil admirari prope res est una Numici. In fine, Pythagoras had so extraordinary a Genius for Philosophy, that all the other Philosophers have gloried to stick to his Sentiments: Socrates and Plato have hardly any thing that is good but from him. And if we consider more narrowly, we shall even find, that amongst all other Sects almost, there is somewhat of the Spirit of Pythagoras' predominant in them.    

CHAP. XXI. The King granteth to Apollonius, that he may be entertained by a private Host: An Eunuch is sent to Apollonius, to acquaint him that he should ask twelve Boons of the King, and a time is appointed for that purpose: The advice of Damis about the Boons to be received.  
NOw the King telling him that he was more pleased with his coming, than if he had added the Riches of the Persians or Indians to his own wealth, and that he made him his Guest, and partaker of his Royal Court; Apollonius replied, If you should come into my Country Tyana, and I should entreat you to abide in that House which I did inhabit, would you do so? No, by Jov●, said the King, unless it were such an House as could conveniently receive me and all my Attendants. The same is my case, said Apollonius, for should I dwell in an House unsuitable to my condition, I could not live at ease; for all [1] excess is more irksome to wise men, than any defect is to you great men, wherefore I had rather be entertained by some private man that is my equal: notwithstanding I will be as frequent with you as you please. Wherefore the King condescended to his Request, to the end he might not displease him, appointing a certain honest and good Babylonian to entertain him. Now as they were at Supper, an Eunuch (one of the King's Messengers) came to them with this Message to Apollonius, The King giveth you liberty to ask of him twelve Boons, such as you yourself please, entreating you that they may not be small ones, in that he hath a desire to make known his Magnificence as well to yourself, as to us. Apollonius commending the Message, asked him, When it would be seasonable to make his Demands? To whom the Eunuch replied, To morrow: and moreover went to all the Friends and Kinsmen of the King, and enjoined them to be present with the Petitioner, a man whom the King so much honoured. But Damis said, He understood that Apollonius would ask nothing, in that he knew his disposition, and had sometimes heard him pray to the Gods in this manner, O ye Gods, grant me to have a few things, and to stand in need of none! But nevertheless, observing him to stand in a brown study, he concluded that he would ask something, and that he was then pondering within himself what it should be. But Apollonius said to him, O Damis, I am musing with myself this evening why the Barbarians should think Eunuches to be modest, and should make use of them to keep Women? I (said Damis) think this to be manifest even to a Child, in as much as gelding having deprived them of the faculty of Copulation, they are permitted not only to keep Women, but even to lie with them. Whereto Apollonius answered, Do you think that gelding cutteth away their loving, or Copulation with Women? Yes, replied Damis, for if the part be extinguished that doth infuriate the whole Body, none will be stricken with Love. Whereupon Apollonius after having paused a while, said unto him, To morrow Damis you shall understand that [2] Eunuches are in Love, and that the Lust which cometh in through the Eyes is not extinguished, but that there remaineth some heat and vigour in them: for something shall come to pass that will disprove your Discourse. But were there any humane Art that is so powerful to expel such Lusts out of the Mind, yet should I not think fit to reckon Eunuches in the number of the chaste, as being enforced thereunto, and by a violent Art drawn to an abhorrency of Love: for it is the part of Chastity, when a man is exceeding lustful, not to yield to the allurements of Venus, but to abstain and overcome that rage. Whereunto Damis replied, O Apollonius, we will consider of these things again hereafter: but now we must advise with ourselves what answer is to be made to morrow, to the great and excellent Offers of the King; for you perhaps will ask nothing, but you ought to beware that you seem not out of pride to refuse the King's Bounty. This therefore is to be heeded, as also in what Country you now are, and that we lie at the King's mercy▪ But above all you must take heed of Calumny, lest you be thought to reject good Offers out of arrogancy. Besides, you must consider, that the Victuals which we now have, will serve us till we come into India, but they will not suffice to bring us back, nor do we well know where to get others.  

Illustrations on Chap. 21.  
[1] ALl Excess is more irkesom to wise men; that Virtue consists in Mediocrity, hath been the common opinion; and as the French Virtuoso in his Philosophical Conference observes, 'Tis the property of every thing destitute of Reason to be carried into Extremes: The Stone to the Centre; Fire to the Circumference; the Earth imbibes as much Water as it can; an Animal eats as much Food as it can cram in; the Spider weaves as long as it hath wherewithal; the Nightingale often sings till she bursts; and every Passion guided by itself alone, is carried to the utmost point: in Discourse, or Writing, profound Sense borders upon the Confines of Nonsense, and a strong Line shows a weak Author. 
Wit, like a Falcon towering in its flight,  
When once it soars above its usual height,  
Lessens till it becomes quite out of sight.  Prol. to Psyche. Therefore of all such Writings St. jerom used to say, Qui non vult intelligi, debet negligi▪ Likewise, what can be more absurd or ridiculous than the extremity of any Mode or Fashion? such as are, 
Narrow Tr●uck Breeches, and the broad-brimmed Hat,  
The dangling Knee-Tye, and the Bibb-Crav●●?  From hence it was, that Doedalus in the Fable enjoined his Son Icarus to take his flight, neither too high, for fear lest the wax of his Wings should be melted with the heat of the Sun; nor yet too low, for fear of wetting them in the Sea: which course all men have followed that were happy. Liberality (which all men commend) is a mean between Avarice and Prodigality: the Avarous being excessive in receiving, and defective in giving; as the Prodigal on the contrary is excessive in giving, and defective in receiving▪ The Prodigal by doing good to others, does hurt to himself; the Miser does no good to others, and much less to himself: wherefore he alone that keeps a mean in his expenses, deserves the name of virtuous, and makes his Liberality esteemed. Now Magnificence hath the same respect to great expenses, that Liberality hath to less, being the midway between two extremes. Again, Rashness does oftentimes prove of as ill consequence as Cowardice; but true Valour holding a mean between both, prevents it. The regular desire of moderate Honours, hath for its extremes, contempt of Honour, and Ambition. Clemency is between Choler, which is offended with every thing, and Stupidity, which is offended with nothing; Veracity, between Boasting and Dissimulation; Facetiousness, between Buffonery and Rusticity; Amity, between Flattery and Hatred; Modesty, between Bashfulness and Impudence; Anger, between Malice and Neglect. In fine, all Virtues have their extremes, which gave occasion for that saying, In medio consistit Virtus; in consideration whereof, the wise man prays neither for plenty nor want, but for a Mediocrity; to which the Ancients to show their esteem thereof, gave the attribute of Golden. In the same manner we see Apollonius here prays neither for Poverty nor Riches, but only to have a few things, and to stand in need of none. We should avoid as well the Gulf of Charybdis, as the Rocks of Scylla.  
[2] Eunuches are in Love; Cael. Rhodiginus (lib. 13. ch. 19) saith, that Eunuches were first made by Semiramis. And Herodotus informs us, (lib. 8▪) that among the Barbarians and Eastern people Eunuches were of great esteem and value. Also Mr. Ricaut (in his late ingenious Tract of the Turkish Polity) shows, that the Grand Signior makes use of Eunuches for all his great Offices and Employs. Herodotus writes, that Hermotimus being taken Prisoner in War, was sold to Panionius, who caused him to be gelded; for that Panionius making Merchandise of such kind of Ware, gelded all the fair Boys he could lay his hands on, and afterwards carrying them to Sardis and Ephesus, sold them almost for their weight in Gold: so highly were Eunuches esteemed of amongst the Barbarians, saith Herodotus, lib. 7. Xenophon bringeth in Cyrus to be of that opinion, and therefore makes him commit the keeping of his Body to Eunuches rather than to others. Nevertheless the Roman Emperors have always rejected Eunuches, placing them in the rank of those that were neither Men nor Women, as appears by Valerius Maximus, who saith, that one Genutius having gelded himself, was adjudged unworthy to have the benefit of a man's last Will and Testament, because (saith Valerius) the Tribunals of Justice should not be polluted with the presence of Eunuches; for such were all Cybele's Priests, whereof Genutius was one. Val. Max: lib. 7. ch. 7. Basil (lib. 4. ch. 4.) in a Letter to Simplicia, maketh a bitter Invective against such; and so doth Claudia the Poet, (lib. 7. Parerg. ch. 23.) and others. Luitprand, Deacon of Pavia, tells us, that Theobald, Duke of Spoleto, making War upon the Grecians, cut off the privy Members of all such Enemies as fallen into his hands, and so dismissed them; whereupon a poor Grecian Woman throwing herself at the Duke's Feet, said thus unto him, Oh Theobald, what have we poor Women done unto thee, that thou shouldst thus wage War upon us with such extremity? we are no Warriors, nor ever learned to handle any other weapons than t●e Distaff and Spindle: wherefore then dost thou de prive us of our pleasures, by taking away our Husband's instruments of Generation? are there no Eyes, no Noses, no Ears? must thou needs extend the power of thy War upon that only which Nature hath lent us the use of? Whereupon Theobald was so taken with this Woman's Arguments, th●t he ever after forbore that kind of Cruelty. Dr. Brown saith, that all Castrated Animals (as Eunuches, Spadoes, etc.) are longer lived, than those which retain their Virilities. Now concerning the Lust of Eunuches, whereof Apollonius here speaks, there have been many famous Examples of the like nature, sufficient to verify his Assertion, that Eunuches are in Love: Favorinus the Philosopher, who lived in Adrian's time, was an Eunuch, and yet nevertheless accused of Adultery. So likewise is it reported of the Eunuch Bagoas, that he was actually taken committing Adultery; as in the three and twentieth Chapter of this first Book of Philostratus, we have another Example of the like nature. Nay, 'tis a thing seen almost every day amongst Horses, to have Geldings cover Mares, and that to all outward appearance, as well as any stone-Horse. But what I most wonder at, is a Story related by Suidas, viz. that Hermias the Eunuch begat Pythiades; for Galen (lib. 15 de usu part.) positively declares, that Eunuches are altogether unapt for Generation▪ nevertheless, whether it be through an imperfect Castration, leaving some Fibers or smal● Vehicles belonging to those parts undissected, or no, yet most certain it is, that some among them have had very strong and amorous Inclinations: and this hath made lascivious Women ever so fond of them: 
Cur tantum Eunuchos habeat tua Gellia, quaeris? etc.  Martial Epig.    

CHAP. XXII. Apollonius at first makes a show, as if Damis had by his persuasions prevailed with him to accept the King's Gifts, in that Aeschines, Plato, Aristippus, Helicon, Phyton, Eudoxus, and Speusippus, were lovers of Money: Afterwards he gravely disputed, that Money is to be contemned, especially by a wise man.  
NOw with such Art did Damis allure him not to refuse the King's Liberality. But Apollonius, as taking part with him in his Reasoning, said to him, O Damis, you forget the Examples of others: among which this is one; that [1] Aeschin●s, the Son of Lysanias, sailed into Sicily to [2] Dionysius for Wealths sake: and [5] Plato in like manner passed [3] Charybdis thrice for Sicilian Riches: Likewise [4] Aristippus the Cyrenean, [6] Helicon of [7] Cyzicus, and [8] Phyton, when he fled away from [9] Rhegium, so plunged themselves in Dionysius' Treasuries, that they had much ado to recover themselves from thence. Moreover they say, that [10] Eudoxus the Cnidian, having made a journey into Egypt, did openly confess that he c●me for Riches, and discoursed with the King of the same. But not to traduce any more learned men, they report, that [11] Speusippus was so in love with Money, that he traveled into Macedonia to [12] Cassander's Wedding, carrying along with him certain frigid Poems, which he there recited to get Money. But as for me, Damis, I suppose that a wise man is in greater peril, than they that cross the Sea, or go into the Wars; for envy attendeth him both when he speaks, and when he holds his peace: when he is very earnest, and when he is remiss: when he doth something, and when he doth nothing: when he saluteth, and when he salutes not. Wherefore he had need to be well guarded on every side, and to know, that if a wise man be overcome with Sloth, or with Anger, or with Love, or with Drunkenness, or do some other unseasonable thing, he may perhaps have pardon: but if he subject himself to Money, he is unpardonable, and odious, as being obnoxious to all other Vices; for that he would not be overcome with the Love of Money, if he were not likewise overcome with the Love of his Belly, of Apparel, of Wine, and of Wenching. Bu● you are perhaps of opinion, that it is a less crime to offend at Babylon, than at Athens, or at Pythia, or at Olympia: and consider not, that to a wis● man every place is Greece. Neither will he esteem or think any Country wild or barbarous, for as much as he lives under the eyes of Virtue, and doth see indeed but a few men, but looks on them with a thousand eyes. Now if you Damis were acquainted with an Athleta, (one of those who [13] exercise all the Grecian Games of Manhood) do you think he would show himself a stout and good Champion, if he were to contend in the Olympic Games, and go into Arcadia? or that he would take care of his Body, if he were to contend in the Pythian and Nemoean Games▪ because these ar● the noted Games and Exercises that are practised in Greece; but that if Philip should institute Olympic Games for the Cities he had taken, or if his Son Alexander for the many Victories he had obtained, should set up public Sports, he would have the less care to prepare his Body, or would contend the more remissly, because he was to do his Feats at [14] Olynthos, or in Macedonia, or in Egypt, and not in Greece, and the places for Exercise thereunto belonging. Damis writeth, that he was so confounded with this Reason, that he hid himself for shame of those things he had spoken, and begged pardon of him, for that having not yet throughly understood him, he adventured on such advice and persuasion. But Apollonius comforting him, said, Be of good cheer, for neither did I speak these things to chide you, but only that I might expound myself to you.  

Illustrations on Chap. 22.  
[1] AESchines the Son of Lysanias; Laertius (lib. 2.) reckons up eight eminent men of this Name: whereof the first was Aeschines the Philosopher; the second a Rhetorician; the third an Orator, contemporary with Demosthenes; the fourth an Arcadian, Scholar to Isocrates; the fifth of Mitelene, surnamed Rhetoromastix; the sixth a Neapolitan, and Academic Philosopher, Disciple to Melanthius the Rhodian; the seventh a Milesian, and Friend to Cicero, a Writer of Politics; the eight a Statuary. Now the first of these, viz. Aeschines the Philosopher, is the person mentioned by Apollonius; for he was (as Plato writes) the Son of Lysanias, though others will have him to be the Son of Charinus: and for his Country, an Athenian of the Sphettian Tribe. In his Youth being very industrious, but poor, he applied himself to Socrates, who esteemed him as a Jewel, and reckoned him one of his best Disciples; for he never forsook his Master: this made both Plato and Aristippus envy him. Idomeneus saith, it was he who counselled Socrates to escape out of Prison, notwithstanding Plato ascribes that advice to Crito. Now Aeschines being very poor, Socrates gave him some of his Dialogues to make money of, which Aeschines reading at Megara, Aristippus derided him for a Plagiary. Plat. de Ira cohib. As for his Voyage into Sicily, (whereof Apollonius speaks) L●ertius, and from him Suidas, write) that being instigated by poverty, he went into Sicily, there to visit Dionysius the Tyrant, which was at the same time that Plato and Aristippus were resident there; and that Plato being out of Favour with Dionysius, took occasion, by presenting Aeschines unto him, to reingratiate himself; as Plutarch testifieth: But Laertius saith, that Aeschines coming thither, was despised by Plato, and recommended only by Aristippus. He imparted some Dialogues to Dionysius, who gratified him for the s●me; in so much that he lived with him till he was deposed. Afterwards he returned to Athens, where not daring to contend with Plato and Aristippus in Philosophy, he taught, and took money for the same only in private. At length he applied himself to the making Orations for the Forum, wherein, Timon saith, he was very persuasive: Lysias wrote one Oration in Answer to him, wherein he asperses Aeschines for many things very improbable, as patronising an unjust Cause, borrowing without intent to restore, selling Unguents contrary to the Laws of Solon, and Precepts of Socrates, and for injuring herman's, his Wife and Children: but of this see more in Athenaeus. He wrote Dialogues, Orations, and Epistles, as you will find in Laertius, and in the ingenious Mr. Stanley, his Live● of the Philosophers.  
[2] Dionysi●s; there were several eminent men of this Name: 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 flourished 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, exclaimed against his Master, for teaching that pain was no ●vil; Dionysius Atticus, of Pergamus, the Disciple of Apollodorus, and a great Familiar of Augustus'; Dionysius Periegetes, who lived at the same time, and wrote Geography in Hexameter 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, cried 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 banished to Corinth) is the person Apollonius here citys: for that Laertius (as I have already showed) 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 sickness was contriving with Dion, how to impede his sole Succession, conspired with the Physicians to get him poisoned; 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 dismissed, 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 banished his Uncle Dion to Corinth, (for being the people's Favourite) which occasioned the falling out betwixt Plato and him, for that Dion had been Plato's Disciple. Now Dion remaining thus discontented at Corinth, raised an Army of Mercenaries, and invaded Sicily, where pretending he came to vindicate the ancient Liberties of the people, they flocked 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, possessed the Government of Sicily for some few months, till at length Dionysius coming unawares upon them, in the 10th year of his Expulsion recovered again Syracuse, and the whole Principality, which he had formerly lost. Now as the Restoration of a Prince may be esteemed the more secure, when the people having so lately tasted of the Ruins 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 returned to his old Dominions, but likewise beginning his old Extravagancies, was in less than four years' time after his Restoration, banished by Timoleon a second time to Corinth, where being very poor and necessitous, he turned Pedagogue 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. justin. It is said of this Dionysius, that an old Woman praying very much for his Life, and he ask 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 extreme 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, jupiter killed 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 Country Cyrene in Africa▪ from whence the Doctrine which his Scholars retained, had the Name of Cyrenaick. Suidas, and Laertius. Whilst he was under the Instruction of Socrates, he resided at Athens; afterwards he dwelled sometime at Aegina, where he became acquainted with Lais, the famous Corinthian Courtesan, who came there once a year to the Feast of Neptune, and with whom (Athenaeus writes) he returned to Corinth: Deipn. 13. 
To Corinth Love the Cyrenean led,  
Where he enjoyed Thessalian Lais Bed;  
No Art the subtle Aristippus knew,  
Whereby he might the power of Love subdue.  Deipnos. 13. We read in Laertius of his Voyage to Dionysius' Court, which Philostratus here mentions; he soon became a Favourite with Dionysius, being of such an humour, as could conform itself to every place, time, and person, acting any part, and construing whatever happened to the best: as Horace speaks of him, 
Omnis Aristippum decuit colour, & 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 spital, who mean to take a Tyrant? This servile compliance rendered him more acceptable to Dionysius, than all the other Philosophers. He begged money of Dionysius, who said to him, You told me, A wise man wanted nothing▪ Give it me first (said he) and we will talk of that afterwards: when Dionysius had given it him; Now (saith he) you see I do not want: Laert. Dionysius ask him why Philosophers haunted the Gates of rich men, but rich men not those of Philosophers: Because (saith he) the one knows what he wants, the other not. Diog●nes deriding Aristippus, called him, The Court-Spaniel; Afterwards Aristippus passing by whilst Diogenes was busied about washing of Herbs, Diogenes derided him, saying, If you had learned to do thus, you need not have followed the Courts of Princes; And you (said Aristippus) if you had known how to converse with men, needed not to have washed Herbs. 
Si pranderet olus patienter, Regibus uti  
Nollet Aristippus; si sciret Regibus uti,  
Fastidiret olus.—  Horat. Ep. 1.17 Thus ingeniously rendered by Mr. Stanley: Diog. 
On Herbs if Aristippus could have dined,  
The company of Kings he had declined.  Aristip. 
He who derides me, had he wit to use  
The company of Kings, would Herbs refuse.  His Life was wholly addicted to Voluptuousness and Luxury, in so much that his Philosophy was tainted therewith; the Doctrine that he taught being soft and voluptuous, and therefore condemned by Xenophon, Plato, Phaedo, Aeschines, and Antisthenes. He used to say, that good Cheer was no hindrance to a good Life. The Pleasures which he had, he used; and those which he had not, he despised. When he travelled to increase his Knowledge, he made his Servants cast away their Money, that they might travel the lighter. He said, Pleasure was the end of good men, and Sorrow of ill. He liked no Pleasure, but that which might concern a man's own Happiness. But of his Doctrines, Apothegms, Writings, and Epistles, see them in Mr. Stanly's Lives of the Philosophers, collected at large out of Laertius, Cicero, Athenaeus, Plutarch, Stobaeus, and others. For the manner of his Death, it was thus: Having lived long with Dionysius, at last his Daughter Arete sent for him to come and order her Affairs at Cyrene, she being in danger of oppression by the Magistrates. Hereupon Aristippus took leave of Dionysius, and being on his Voyage, fell sick by the way, and was forced to put in at Lipara, an Aeolian Island, where he died. His Disciples and Successors in his Doctrine were his Daughter Arete, aethiop's of Ptolemais, his Grandson Aristippus, Theodorus the Atheist, Antipater, Epitimides', Paraebates, Hegesias, and Anniceris.  
[5] Plato, etc. Plato, the Prince of the Academic Sect, was born at Athens, in the 88th Olympiad, as Ludovic. Vives writeth in August. Civit. lib. 8. ch. 4. Apuleius (lib. 1. de Dogm. Plato) tells us, that Plato was so surnamed from the large Habitude of his Body, for he was at first called Aristocles; however some think he was called Plato, from the Amplitude of his Speech and Eloquence. As for his Parents, they were Ariston, and Perictione; his Father's Family was related to Codrus, the last King of Athens: his Mother Perictione (by some called Potone) was descended from Solon, the famous Athenian Lawgiver, whence Plato in his Timaeus speaking of Solon, calls him his Kinsman. Nevertheless Apuleius saith, there are some who assert Plato to be of a more sublime Race: and Aristander (who is followed by many Platonists) thinks he was begotten on his Mother by some Spectrum, in the shape of Apollo: for Plutarch, Suidas, and others affirm, that Apollo Perictione se miscuit. Whilst Plato was yet an Infant, carried in the arms of his Mother Perictione, Aristo his Father went to Hymetus, (a Mountain in Attica, eminent for abundance of Bees and Honey) to sacrifice to the Muses, taking his Wife and Child along with him; as they were busied in divine Rites, she laid the Child in a Thicket of Myrtles hard by; to whom, as he slept (in Cunis dormienti) came a swarm of Bees buzzing about him, and (as it is reported) made a Honeycomb in his mouth: which was taken as a presage of his succeeding Eloquence. Plato's first Master was Socrates, with whom it is said he lived eight years; in which time, he committed the substance of Socrates his Discourses to writing, but with great mixture and addition of his own; which much offended Xenophon his co-Disciple, who in an Epistle to Aeschin●s Socraticus, upbraids him with it: Eusob. Praepar. Evang. l. 24. From Socrates he received the chiefest of his Morals. After Socrates' death, Plato applied himself to Cratylus, the Disciple of Heraclitus, from whom we may presume he received good Instructions, for that he makes him the chief Subject of one of his Dialogues. Now Plato being the first of all the Heraclian Sect, and afterwards determining to be of the Socratic Discipline, became the most famous of all Philosophers. Apul. lib. 1. de Philosoph. After this, Plato addressed himself to Hermogenes, who followed Parmenides' Philosophy, from whom we may suppose he borrowed many of his Metaphysical Contemplations about divine Ideas, whereon he discourses at large in his Dialogue called Parmenides. Then Plato had recourse to Euclid, Founder of the Megaric Sect: from whence he went to Cyrene, there to be instructed by Theodorus the Mathematician. In the next place, Plato having a strong inclination to the Pythagorick Philosophy, travelled into Italy, that part of it which was called Magna Graecia, where Pythagoras had Philosophized, and left behind him many Sectators of his Discipline. Now amongst these Pythagoreans, Plato heard at Tarentum, Archytas the elder, and Euritus; amongst the Locrians he heard Timaeus the Locrian, from whom he is supposed to have borrowed many Traditions touching the Origine of the Universe, its parts, etc. See Lud. Viu. on Aug. lib. 8. ch. 11. Moreover, at Croto, Plato heard Philolaus the Pythagorean; as also Lysis of the same Sect, whom he makes the Subject of his Dialogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and perused the Books of Epicarmus, alias Cous, that famous Pythagorean Philosopher. Hence it is, that from Plato's great imitation of the Pythagorean Philosophy, the Names of Plat●nists and Pythagoreans are oft confounded in ancient Authors. Euseb. lib. 14. Afterwards Plato (being not content with the Knowledge which he had learned at Athens, and from the Pythagorick Sect in Italy) travelled into Egypt, accompanied with E●ripides, or (as Vossius hath it) with Eudoxus, where he had 13 years' Conversation with the Egyptian Priests, as Strabo writes, lib. 17. Cicero tells us, that Plato's design of travelling into Egypt, was to inform himself in Arithmetic, and the celestial Speculations of the Barbarians. After this, some will have it that Plato travelled into Phoenicia, for that he seems so well acquainted with their Learning. Now Plato having in this manner collected what stock he could of Oriental Wisdom, returned home to Greece, where in a Village near Athens he instituted his School called the Academy, so called from one Ecademus; the place (as Laertius tells us) was woody and moorish, therefore very unhealthful. Now concerning Plato's going to Dionysius, which Apollonius here speaks of, we read that he made three several Voyages into Sicily; whereof, the first was to 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 falsely report, he was devoured with Lice, as Pherecydes. His Doctrine and Precepts are at large treated of by Mr. Stanley; 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 concerned 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 expressed, 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 persuade Truth. Rhodiginus pretends, that his sense 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 Syracuse, he acknowledges that he published 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 public, 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 Sciences, 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 Virtue, 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 altered his Doctrine, and filled 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 herself never saw any thing more eloquent, no not Homer excepted; wherefore Panaetius styles 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 Sceptics and Pyrrhonists, who doubted of every thing. Marcilius Ficinus pretends, that Plato knew the Mystery of the Trinity. The Emperor julian preferred the Doctrine of Plato, to that which St. Paul taught the Athenians. The Logic 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 valued not that part of Philosophy. Though both of them placed the first discerning of Truth and Falsehood in the Senses, yet they pretended, that the Mind ought to be Judge 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 entering into the Body, by that Alliance it contracted Ignorance and Impiety, from which, Logic served to purify it. Alcinous, who gives us an exact Explanation of the Dialectic 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 Logic of Plato▪ which allowed no Truth but in the Ideas, that his School made profession of knowing nothing; because men cannot judge of single and individual Being's, but by the Senses, which are fallacious: So that the Disciples of Plato placed all their Logic in not believing any thing too slightly, and in retaining the entire Liberty of Judgement, 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 reformed under Lacydes and Arcesilas, and the Sect of the Sceptics and Pyrrhonists raised. As for Moral Philosophy, Plato brought it to greater perfection, upon the Model that Socrates had left him: for by his Ideas which he gave to every thing, as the universal Principle of Philosophy, he raised all Virtues to their highest perfection. In his Phaedrus he explains the Nature of Moral Philosophy, the end whereof is to purify 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 Instructions, which always tend either to countenance Virtue, or to discourage Vice: and that Morality is spread in all his Discourses, though there be nothing in it extraordinarily singular. Some pretend, that the Metamorphosis of Apuleius his golden Ass, is an Allegory of the Moral Philosophy of Plato. Plato was the first that rectified the Opinion of the Souls Immortality, which he learned of Socrates, Socrates of Pythagoras, Pythagoras of the Egyptians, and the Egyptians (as some will have it) of the Hebrews, by the means of Abraham, whilst he sojourned in Egypt. Plato made it the most important Principle of Pagan Morality, thereby obliging men to Virtue, out of hope of Reward, and fear of Punishment. His Doctrine had a tendency to that of the Stoics; as appears by the Example of Antiochus of Ascalon, who having been bred in his Academy, afterwards turned Stoic. As for Natural Philosophy, Plato hath hardly written any thing on this Subject, which he did not take from the Pythagoreans. Also for his Doctrine of Visions, Spirits, and Intelligences, (in his Dialogues of Epinomie and Cratilus) he took it from Pythagoras, and Zeno had it from Plato; as Lipsius writes. Apuleius saith, that Plato of all the ancient Philosophers, hath discoursed best of God, Providence, Spirits, and divine matters. And it must be granted, that he appears more knowing in that kind of Science, than any of the rest; but seeing he learned of Pythagoras, most part of what he delivers on that Subject, it is not safe to follow him. Tertullian saith, the Platonists as well as the Stoics assigned even God a Body. Cardan speaking of Plato's Opinion of the Immortality of the Soul, shows, that his Arguments prove the Immortality of the Souls of Beasts, as well as of Men, either of both, or none▪ Now touching this Philosopher's Works, they are common, and well known▪ There are ten Dialogues, wherein the sum of his Philosophy is comprehended; for his Writings are by way of Dialogue: and in all these, we must distinguish betwixt Plato's proper Opinion, and the Opinion of others. His own he lays down in the person of Socrates, Timae●s, etc. Other men's Opinions he deposits in the person of Gorgias, Protagoras, etc. Amongst these Dialogues, some are Logical, as his Gorgias, and Eutydemus: some are Ethical, as his Memnon, Eutyphro, Philebus, and C●ito: some are Political▪ as his Laws and Commonwealth: some are Physical, as his Timaeus: and some are Metaphysical, as his Parmenides, and Sophistra, which yet are not without somewhat of Logic. His Epistles are by some thought spurious: as also the Platonic Definitions adjoined to his Works, are supposed to be compiled by his Successor Pseusippus. This great Philosopher Plato was not without his Detractors and Emulators, for such were Xenophon, Antisthenes, Aristippus, Aeschines, Phaedo, Diogenes the Cynic, and Molon. Now by these Enemies of his, many scandalous Imputations were forged upon him; as, that Plato professed one thing, and practised another; that he inordinately loved Aster, Dion, Phaedrus, Alexis, Agatho, and Archeanassa, a Courtesan of Colopho; that he was a Calumniator, envious, proud, and a gluttonous lover of Figgs; that he was the worst of Philosophers; a Parasite to Tyrants; and many other Accusations alike improbable. However, from hence the Comic Poets took occasion to abuse him: as did Theopompus in Autochare; Anaxandrides in Theseo; Alexis in Meropide; Cratylus in Pseudobolymaeo, etc. see Laertius. Lastly, As for his Disciples and Friends, (who were called Platonists, or Academics, from his own Name, and the Name of his School) they were Speusippus, Xenocrates, Aristotle, Philippus, H●stiaeus, Dion, Amyclas, Erastus, Coriscus, Temolaus, Evaemon, Python, Heraclides, Hippothales, Calippus, Demetrius, Heraclides of Pontus, Lastheni● and Axiothia, two Women, Theophrastus, Hyperides, Lycurgus, Demosthenes, Mnesistratus, Aristides a Locrian, Eudoxus a C●idian, Evagon, Hermodorus, Heracleodorus, Euphratus, Timaeus, Chaeron, Isocrates, Aster, Phadrus, Alexis, Agatho, Aristonymus, Phormio, and Mededimus: and many other of later Ages have been followers of his Doctrine: Cardinal Bessarion, and Marcilius Ficinus, made the Italians in Love with this Philosophy of Plato; the Heresy of the Gnostics sprung out of this Academy; Agrippa (as he himself confesses) weakened his Spirit, by reading the Platonic Philosophy in Porphyry, Proclus, and Plessus. Many of Plato's Disciples gave themselves to be burnt for the Doctrine of their Master. Finally, All that hath been written by the late Platonists under the Roman Emperors, carries no solid Character. The most part of the Greek Fathers, who were almost all Platonists, are not exact in what they say of Angels and Spirits, by reason of the false Notions they imbibed in Plato's School. He that would know more of the Life and Doctrine of this Philosopher, let him search such ancient Authors, as Laertius, lib. 3. Apuleii Dogm. Plat: Suidas, Plutarch, Athenaeus, Cicero, Aelian, Augustini Civita●em Dei, cum Notis Ludovici Viu. Porphyry, Val. Maximus, Eusebius, josephus, Clemens Alexand. Strom. Stobaeus, and such modern Authors as Marcilius Ficinus, Monsieur Rapin's Reflections on ancient and modern Philosophy, Stanly's Lives, and Theophilus Gale his Court of the Gentiles.  
[6] Helicon of Cyzicus, was he who Plutarch saith (in the Life of Dion) foretold the Eclipse of the Sun; also that this Helicon was a Friend of Plato's; and that the coming to pass of his Prediction of the Eclipse, gave him great repute with the Tyrant, who presented him with a Talon of Silver for his happy Guests.  
[7] Cyzicus (called at this day Chizico) was an ancient City of Mysia in Asia, witness Ferarius.  
[8] Phyton, when he fled from Rhegium, etc. This Phyton was of a noble Family of Elis; who being reduced into Captivity with the rest of his Countrymen, was compelled to use all dishonest Artifices for gain, as Diogenes mentions in his Life.  
[9] Rhegium, a City in the Coast of Italy, seated in that Cape or Promontory which lies over against Sicily, now called Reggio, or Riggio, and not Rezzo, as Ortelius would have it.  
[10] Eudoxus the Cnidian, was (as Laertius writes, lib. 8.) the Son of Aeschinus; he was skilled in Astrology, Geometry, Physic, and Law. His Geometry he learned of Archytas; his Physic of Philistion the Sicilian, as Callimachus saith in his Tables; also Photion (in success.) w●●tes, that he was a Disciple of Plato's. When he was 23 years old, having a great desire after Learning, and yet by reason of his poverty wanting wherewithal to purchase it, also much envying the glory of Socrates his Disciples, he travelled from his own Country Cnidus (one of the Cycladian Isles) to Athens, there to learn Philosophy, where after two months' abode, he returned home again▪ And from thence, being supplied with moneys through the bounty of his Friends, he afterwards travelled into Egypt, in company of Chrysippus the Physician, carrying along with him Letters of Recommendation from Agesilaus to Nectanabis, by which means he was admitted into the Converse of their Priests, amongst whom he continued the space of 16 months, where he wrote a History, comprehending their Transactions the last 8 years. After this he returned to Athens, being followed by many Disciples, and died in the 53▪ year of his Age. See Laertius, lib. 8.  
[11] Speusippus, was an Athenian, born at Myrrhinus, (which belonged to the Pandonian Tribe) his Father named Eurymedon, his Mother Potone, and Sister to Plato. He was educated under his Uncle Plato, whose Neece's Daughter he married, having with her 30 Minae for a Portion, which Dionysius sent her; to which sum Chio added a Talon. When Dion came to Athens, Speusippus was his constant Companion, which he did by his Uncle Plato's Advice, to soften and divert the morose humour of Dion; whereupon Timon (in Sillis) calls Pseusippus a good Jester: Plat. Vit. Dion. The last Voyage that Plato made into Sicily, Speusippus accompanied him, and grew much into favour with the Citizens of Syracuse, by reason of his free Behaviour. Afterwards Pseusippus at his return to Athens, instigated Dion (who was there in Banishment) to levy War upon Dionysius, which accordingly he did with great success, as I have already showed in the Life of Dionysius: upon this, when Dion had recovered Sicily, he bestowed upon Speusippus his Countryhouse, which he had purchased at Athens, as a reward for his good counsel. Now Plato dying in the first year of the 108th Olympiad, Theophilus being Archon, Speusippus succeeded him in the School of his Academy, whom he followed also in his Doctrine: he continued Master of this School 8 years, till at last being very infirm, and disabled by the Palsy, he relinquished it to Xenocrates. As for the profession of Philosophy which Speusippus made, it was the same with that of Plato. He first (as Theodorus affirms) looked into the Community, and mutual assistance of Mathematical Disciplines, as Plato did into that of the Philosophical. He affirmed, that the Mind was not the same either with good or one, but of a peculiar nature, proper to itself. And he exacted Money of his Disciples, contrary to the custom of Plato. For though he followed Plato in his Opinions, yet did he not imitate his Temper, Speusippus being austere and choleric, nor had so great command over his Pleasures. In Anger he threw a Dog into a Well; and indulging himself in Pleasure, he went to Cassander's Wedding in Macedonia: Laert. Philostrat. He was likewise a great lover of Money, as Apollonius here mentions, and also Laertius saith the same. In so much, that some indifferent Poems which he had made, he himself sung publicly for profit. These Vices, Dionysius writing to him, derides, saying, Plato took no money of his Scholars, but you exact it whether they are willing or not: as is extant in Athenaei Dipnos. lib. 12. ch. 24. He was (as Timotheus saith) very infirm of Body, in so much that he was fain to be carried up and down the Academy in a kind of running Chair. At length he died of grief, as Laertius (lib. 4.) affirms: who elsewhere citing Plutarch, in the Lives of Lysander and Scylla, saith, that Speusippus died of the Phthiriasis; but there is no such passage in Plutarch, as now extant. Lastly, Concerning his Writings, Phavorinus (in the second Book of his Commentaries) saith, that Aristotle paid three Talents for them. He wrote many things, chiefly in Philosophy, as Commentaries and Dialogues; whereof you may see a large Collection in Stanly's Lives, out of Laertius, Suidas, Plutarch, Apuleius, Stobaeus, and Athenaeus.  
Now for the further Illustration of those Philosopher's Lives and Doctrines, which are made use of in this Treatise, give me leave (as I did before in History) so now to do the like in Philosophy; and for the better Explanation thereof, present you with this short Scheme, as well of the principal Sects, as Successions of the most eminent Philosophers, which is thus digested and collected out of Clemens Alexandrinus, Laertius, and others.  
Typus sive Epitome (uti Clemens ipse vocat) Successionis Philosophorum ex Clem. Alexandr. Stromat. 1. 
Aliter Laert▪ Proens, p. 9, 10.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (septem scil. Sapientes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  


1. 

Italica à Pythagora, Olympiad. 62  
In Metapente, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
2. 

jonica à Thalete, Olymp. 50.  
Anaximander.  
Anaximenes.  
Anaxagoras Hic Scholam suam ex jonia Athenas traduxit; ait Clemens.  
Archelaus.  
Socrates 

Plato 



Peripatetica in Lyceo.  
Aristoteles  
Theophrastus  
Straton.  
Liquor.  
Cristolaus.  
Diodorus.    


Academia vetus.  
Speusippus.  
Xenocrates.  
Polemon. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  



Stoica secta.  
Crates  
Zeno Citicus  
Cleanthes.  
Chrysippus'  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    


Academica media  
Cranto●  
Arcesiaus, etc. usque ad  
Hegesilaum  
Carn●●des.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉          
Antisthenes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉      
3. 

Eleatica à Zenophane, Oly. 40  
Parmenides  
Zeno.  
Leucippus.  
Democritus. 

Protagoras  


Metrodorus  
Diogenes Smyrnaeus fort. Diome●es apud Laert. in vit. Anaxarc  
Anaxa●hus.  
Pyrrho  
Nauliphan●●.  
Epicurus uti Quidam          
[12] Cassander 's Wedding, this Cassander was King of Macedonia, and Son of Antipater, who nevertheless (respecting the public Good more than that of his own Family) left the Kingdom at his death to Polysperch●n, and not to his own extravagant Son, our Cassander here mentioned.. Which he rese●●ing very i●●, resolved notwithstanding to push for the Kingdom of Macedonia; wherefore entering into a Conspiracy with Ptolemy King of Egypt, as also with Antigonus, and divers other Captains, he prepared all things ready for a War both by Sea and Land. At the same time Polysperchon (who was a cunning old Soldier, and had been one of Alexander's Officers) the better to secure Greece from a Revolt, did abolish all such Oligarchies, as since the passing of Alexander into Asia, had been erected in any of the Greek Cities, thereby restoring them to their former liberty, in hopes to secure them from adhering to Cassander. Now Cassander having obtained of Antigonus 35 Ships, and 6000 Men, sailed with them to Athens, which together with the Haven he had got into his power, by means of Nicanor, whom he had sent beforehand for that purpose. Against him came Polysperchon, intending to besiege him, but his Provisions failing him, he was forced to raise his Siege; when leaving his Son with a Party in Attica, he marched himself with the chief of his Army into Peloponesus against Megalopolis, which was the only City amongst them that had adhered to Cassander; where he being worsted, soon after the rest of the Greek Cities did thereupon revolt to Cassander. After this ill fortune of Polysperchon's, Cassander marching into Macedonia, found likewise many Friends there, who were for the Rising Sun. The year following, Polysperchon by the help of Aeacida (King of the Molossians) brought back Olympias, with Alexander, the Son of Roxane, her Grandchild, into Macedonia; whereupon Eurydice, the Wife of King Aridaeus, fortified herself, and sent to Cassander for aid; but the Macedonians fearing the Majesty of Olympias, fell away from her; so that she and her Husband being both committed to Prison, he was first killed, and then Olympias sent her a Sword, an Halter, and Poison, to choose which of them she pleased; who having prayed to the Gods for Revenge, hanged herself with her Garter. This happened after Aridaeus had enjoyed the Title of King 6 years and 4 months. Olympias also killed Nicanor, the Brother of Cassander. But Cassander hearing she was arrived in Macedonia, marched out of Peloponesus against her; he also bribed all the Soldiers of Aeacida, as well as Polysperchon's Army, on whose assistance she solely depended, when she being fled to Pydna, he there besieged 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 ordered 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 Dropsy himself, having reigned 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 justin, Diodorus, Plutarch, and Laertius, Vitâ Photion.  
[13] Exercise all the Grecian Games; There were four principal Games or Shows 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 Olympic Games were first instituted by Hercules, in honour of jupiter: they were celebrated once every five years, beginning from the 11th. and lasting to the 16th. 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, etc. Also they received 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, jasius, and Epimedes, being returned 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 crowned 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 5th year, to the honour of jupiter, as I said before. Also the Victor was according to the first practice, ever after crowned with Olive, which gives Aristophanes in Plato occasion to deride Jupiter'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 jupiter himself instituted these Pastimes upon his Victory over the Titans, when Apollo outran Mercury. In these Games, Eusebius writes, that Corilus an Arcadian won the first Prize; but Pliny and Isacius affirm, that Hercules, the Son of Alcumena, (and not the Hercules beforementioned) was the first Founder and Victor of these Sports and Prizes. For the Exercises used at these Olympiads, that Epigram of Simonides shows what they were wherein he enumerates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Et saltus, & pugnis, & levitate pedum  
Atque Palaestra.  Leaping, Fight, Running, and Wrestling, were the principal Subjects of their Contention; notwithstanding they had many others, as running Races with Chariots, D●sputations betwixt Poets, Rhetoricians, Musicians, 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 called 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 juno 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 crowned with Laurel, as appears by Lucian and Ovid, 
Huic juvenum quicunque manu, pedibusve, rotave,  
Vicerat, esculeae capiebat frondis honorem,  
Nondum Laurus erat.—  Metam. lib. 1. The Victor was at first adorned with other Boughs, but afterwards they made use of the Laurel, which Tree was appropriated to Apollo. Pausanias (in Corinth.) writes, that Diomedes at his return from Troy having escaped the danger of Shipwreck, 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 Cycladeses, 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 received 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 Seashores. In these Sports the Victor was crowned with a Garland of Pinetree.  
The fourth and last of the most eminent Games in Greece, were the Nemaean; so called, because they were kept in the Forest 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 ordained in remembrance of Archemorus, the Son of King Lycurgus.  
Now besides these four abovementioned, they had several inferior Sports and Recreations; such as Pyrrhus' Dance, (invented in Crect by one of Cybeles Priests, so called) as a preparative of Youth for War, dancing it in Armour, and with Weapons on Horseback; Naked Games, invented by Lycaon: Funeral Plays, by Arastus; Wrestling, by Mercury; Dice, Tables, Tennis, and Cards, invented by the Lydians, not for any pleasure or lucre, but for the Commonwealths good; when in time of Famine, they assuaged their Hunger by eating every other day, and fasting by the help of these sedentary Pastimes the next. Also the Game of Chess, invented, A. M. 3635. by a Politician, one Xerxes, thereby to demonstrate, how inconsiderable and impotent any Tyrant or Magistrate is, without the strength and assistance of his Subjects. They used casting of the Bar, which was made either of Iron or Brass, and of a vast weight, which whosoever cast highest or farthest won the Prize. They used Wrestling, when two men having anointed themselves, whosoever flung the other first to the ground, was esteemed the Victor. They sometimes disputed at Cuffs, which Combatants (named Pugiles) did tie about their Hands hard Thongs of an Ox's Hide, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and these Sports were called Gymnici, because the parties fought naked. Palaestra was the place where they exercised Feats of Activity; and the Masters who taught there, were called Gymnastae. About this time there were in Greece, Athletes, (such as Apollonius here mentions) or Combatants of incredible strength, as Milon of Crotone, and Polydamas: whereof the one carrying a Bull along the Stadium, did afterwards knock him down with a blow of his Fist; and the other Polydamas strangled a Lion in Mount Olympus with his bare hands. Now these Games and Exercises of the Grecian Youth, caused them to be such good Soldiers, that with a small number of men they defeated millions of the Persians who invaded them. Neither were these Plays and Combats esteemed of only as relating to War, or to divert the people; but they were also instituted (as appears by the four first I mentioned) in honour of their Gods, whose Festivals were celebrated with such kinds of Sports. Thus Homer tells us, how in the Temples they exercised themselves at many pretty Plays, when he speaks of those who did handle the Dice before the Altars of Minerva. See more of this Subject in pancirol. Cael. Rhodigin. and Gualtruchius.  
[14] Olynthos, a Town in Macedon, which is called to this day Olintho. Ferrar.    

CHAP. XXIII. Apollonius asketh of the King, only that he would be merciful to the Eretrians, saying, that he for his part needed nothing but Bread and Fruits: A certain Eunuch taken with one of the King's Concubines, is by the intercession of Apollonius saved from death: Apollonius telleth the King what is to be done that he may reign safely: Of the Embassy sent to the King.  
IN the mean time an Eunuch came and called him in to the King, to whom Apollonius returned this Answer, that he would come so soon as he had finished to his desire what concerned the Gods. Accordingly, having finished his Offerings and Prayers, he approached the King in such a Garb and Habit as procured the admiration of the Spectators. When he was come into the presence, the King said to him, I give you ten Boons, judging you to be such a man, as never yet came out of Greece. To which Apollonius answered, Oh King, I refuse not all your Gifts, but there is one which I would ask rather than many ten; and withal, began to fall upon the Story of the Eretrians, taking his Rise from Datis. I pray you therefore (said Apollonius) let not these poor Wretches be driven out of their Borders, and the Hill that hath been assigned them, but constitute you unto them that portion of Land which Darius appointed for them. In as much as it is a sad case, if being driven out of their Country, they shall not enjoy that Morsel which was assigned them instead of their own Land. Wherefore the King assenting to him, said, The Eretrians even till of late have been the Enemies both of me and of my Ancestors: and seeing they had begun the [1] War against us, they have been looked upon with an evil eye, so that their whole Generation is almost extinct; but for the time to come they shall be set down among my Friends, and I will appoint a good Governor over them, who shall do them right as touching the place assigned them. But why will you not accept the other nine Gifts? Because (said Apollonius) I have as yet acquired no Friends here. But do you yourself need nothing, said the King? Yes, (said Apollonius) Bread and Fruits, which to me are pleasant and sumptuous Fare. As they were thus discoursing, a great noise was heard out of the Palace, both of the Eunuches, and of the Women: for a certain Eunuch was taken lying with one of the King's [2] Concubines, and acting as Adulterers are wont to do: whereupon they dragged him by the Hair about the Woman's Chamber, after that manner as the King's Servants were used to be dragged. But when the eldest of the Eunuches related, that he had long since observed this Eunuch to be in Love with that Woman, and therefore had forewarned him not to speak with her, nor touch her Neck or Hand, and to abstain from dressing her only of all that were within the Chamber▪ nevertheless he had now found him lying with her, and doing the work of a man: Thereupon Apollonius looking upon Damis, tacitly admonished him, that now he had a demonstration of that Discourse, which was formerly Philosophised between them, concerning Eunuches being capable of Lust. But the King said to the standers by, It is a shame that we should in the presence of Apollonius, adventure to discourse of Modesty or Chastity, and not refer the determination of such matters to him. What therefore do you (Apollonius) appoint this Eunuch to suffer? Apollonius, contrary to the opinion of all that were there present, answered, What else but to live? At that the King blushing, replied, Think you that such a Fellow is not worthy of many deaths, who durst violate my Bed? But, said Apollonius, I spoke not this for his pardon, but for his punishment, which shall gnaw him continually: for if this Lovesick Eunuch be permitted to live, longing for Impossibilities, neither will his Meat nor Drink please him, nor those Shows, which give great content to you and your Attendants. Moreover, his Heart will often pant, whilst his Sleep suddenly departeth from him, as it is used to happen to those that are in Love: and what Consumption can so pine him away, or what Pestilence can so fret his Bowels? Nay, if he be not a very [3] Coward, he will often supplicate you to kill him, or else will dispatch himself, much lamenting this present day, wherein he was not put to death. Such was the Answer of Apollonius, so wise and so mild, that the King permitted the Eunuch to live. Afterwards the King going forth to hunt in the Parks, where Lions, Bears, and Panthers, were enclosed for the Barbarians, asked Apollonius, whether he would go a hunting with him? To whom Apollonius answered, You have forgotten (Oh King) that I would not be present with you whilst you sacrificed: and besides, 'tis no pleasing thing to look on while Beasts are tortured, and brought into bondage, contrary to their own Nature. Then the King demanding of him, by what means he might reign firmly and securely, Apollonius answered, If you honour many, and trust few. When a certain Prince of Syria had sent Envoys to him, concerning two Towns that lay near the Confines of his Country, saying, that they had sometimes belonged to Antiochus and Seleucus, but now were under his jurisdiction, as being part of the Roman Empire: And though the Arabians and Armenians durst not make any attempt upon those Towns, yet the King had invaded them, that he might enjoy the Profits of so remote a Country, as pertaining rather to him, than to the Romans: The King having caused the Ambassadors to withdraw a little, said to Apollonius, These Towns were by the aforesaid Kings granted to my Ancestors, for the breeding of these wild Beasts, which being taken by us, do pass over Euphrates unto them; but they forgetting these matters, do seek after unjust Innovations. What therefore think you (Apollonius) is the meaning of this Embassy? Apollonius replied, Their meaning seemeth very fair and reasonable, if being able to retain the possession of those Towns situate in their Confines whether you will or no, they had rather receive it of you of your own accord. He further added, that he ought not for the sake of certain Towns, (than which, many private persons have possessed greater) to enter into contention with the Romans, or to undertake a War upon so small an occasion.  

Illustrations on Chap. 23.  
[1] THey had begun the War upon us, etc. Man is nothing but Self-interest incarnate, which consists totally in love of Life, and fear of Death: These are in effect to man, as two Ears to a Pot, whereof the one is to be held by Love, the other by Fear; Love is the fairer, but Fear the surer, and of greater operation: wherefore Pallas the God of Wisdom is always pictured armed, and the modern Inscription upon our great Ordnance is, Ratio ultima Regum, to show, that in persuading people to Submission and Obedience, after all Arguments of Conscience and Law used in vain, the Death-thundring Cannon is the last and surest Motive; for Self-love is deaf to all Motives, but that of Death the King of Terrors: therefore Princes to express their Character by Herald Hieroglyphics, are usually observed to choose Birds or Beasts of prey, as the Roman Eagles, the English Lions, etc. only France to outshine the Glory of Solomon, chose the Lilies. The Ancients to decipher the best Education of a Prince, report Achilles to have been bred up under Chiron the Centaur, who was half a Man, and the other half a Beast, and that very fierce. The Camel, a great and strong Creature, yet by reason of his meek and harmless Nature, is led by Boys, and heavy laden; whereas the Leopard, a small but mischievous Beast, frees himself from that slavery, by his own fierceness. What makes the Subject of England enjoy that Liberty and Property which other neighbouring Subjects want, but our own happy ill Natures? And when others called the King of England, Rex Diabolorum, they did it only out of envy, for that his Subjects were Men, and not Cowards, Leopards, and not Camels. In like manner, if Princes are tame and unwarlike, their Neighbours will invade them, as well as their own Subjects rebel; for if men continue long in peace, it is metu, non moribus. War either public or private, is almost the only thing which commands and governs mankind; the Thief on a sudden with his Pistol against your breast, commands your Purse: a poor man's Back and Belly lay siege against him, and force him to hard labour: vulgar Souls are often forced from their lewd Lives, by the continual War which Preachers make against them, with their spiritual Weapons of Fire and Brimstone. The Life of all Creatures supports itself by a daily warfare upon one another; some upon living Creatures, some upon Plants, and Plants upon the Water of the Earth. 
Torva Leoena Lupum, sequitur Lupus ipse Capellam,  
Florentem Citysum sequitur lasciva Capella.  As for the Antiquity and Original of Wa●, Diodorus saith, it was invented by Mars; Tully saith, by Pallas; and 〈◊〉 writes, that Tubulcain practised Chivalry before the Flood; but Trogus will have it, that Nin●● (the Husband of Semiramis) was the first King that ever made War upon his Neighbours. However, he that studies the Nature of men will find, that mankind hath ever continued in a state of War from its first Original: and if to disobey, be to offend, and to offend, is War, than was Adam in a state of War before his Fall, which made him have a desire to violate the Commands of God, in eating the forbidden Fruit, since his appetite to commit the sin, preceded the sin itself; and therefore not wholly innocent before. For War (as Mr. Hobbs well observes, Leviath. part 1. chap. 13.) consisteth not only in Battle, or the act of Fight, but in a tract of Time, wherein the Will to contend by Battle is sufficiently known: and therefore the notion of Time is to be considered in the nature of War, as it is in the nature of Weather. For as the nature of foul Wether, lieth not in a shower or two of Rain, but in an inclination thereto of many days together, so the nature of War, consisteth not in actual Fight, but in the known disposition thereto, during all the time that there is no assurance to the contrary. Now that this War betwixt man and man proceeds originally from Nature, is evident: for Nature having made all men equal in the faculties of Body and Mind, at least in their own conceit, from this equality of Ability there ariseth equality of Hope, in the attaining of our ends: And therefore if any two men desire the same thing, which nevertheless they cannot both enjoy, they become Enemies, and in the way to their end endeavour to destroy or subdue one another; from whence arises a diffidence betwixt them, and from that diffidence, War. Again, Every man looketh his Companion should value him at the same rate he sets upon himself; and upon all signs of contempt, or undervaluing, naturally endeavours (even to their destruction, if not prevented by some higher Power) to extort a greater value from his contemners by Victory, and from others by the Example: Moreover, To this War of every man against every man, this also is consequent, that nothing can be unjust. The Notions of Right and Wrong, Justice and Injustice, have there no place. Where there is no common Power, there is no Law; where no Law, no Injustice. Force and Fraud are in war the two Cardinal Virtues. Justice and Injustice are none of the Faculties neither of the Body, nor the Mind; if they were, they might be in a man that were alone by himself in the world, as well as his Senses and Passions: they are Qualities that relate to men in Society, not in Solitude. It is consequent also to the same condition, that there be no Propriety, no Dominion, no Mine and Thine distinct, but only, that to be every man's, that he can get; and for so long, as he can keep it. Methinks Horace gives us a pretty description of this state of war, and much to the same effect with Mr. Hobbs', in these lines: 
Quum prorepserunt primis animalia terris,  
Mutum & turpe pecus, glandem atque cubilia propter,  
Unguibus & pugnis, dein fustibus atque ita porro  
Pugnabant armis, quae post fabricaver at usus.  
Donec verba, quibus voces se●susque notarent,  
Nominaque invenere, dehinc absistere bello,  
Oppida caeperunt munire: & ponere Lege●,  
Ne quis fur esset, new latr●, new quis adulter.  
Nam fuit ante Helenam cunnus teterrima b●lli  
Causa: sed ignotis perierunt mortib●s illi,  
Quos venerem incertam rapientes, more ferarum,  
Viribus editi●r caedebat, ut in grege Taurus.  Horat. Lib. 1: Sat. 3. Now the Passions that incline men to Peace, are fear of Death, desire of such things a● are commodious to a happy Life, and a hope by their Industry to obtain them: from whence spring Arms, Laws, Magistrates, and all Civil Government, which (in respect that man is more rapacious, false, and perfidious, than any other Creature) are more essentially necessary for him, than for them. 
Birds feed on Birds, Beasts on each other prey,  
But savage man alone does man betray;  
Pressed by Necessity they kill for food,  
Man undoes man, to do himself no good.  
With Teeth and Claws by Nature armed they hunt  
Nature's allowance, to supply their want:  
But man with smiles, embraces, friendship, praise,  
Most humanely his fellows Life betrays;  
With voluntary pains works his distress,  
Not through Necessity but wantonness.  
For Hunger or for Love they fight and tear;  
Whilst wretched man is still in Arms for fear:  
For fear he arms, and is of Arms afraid,  
By fear to fear successively betrayed.  
Base fear the source whence his best actions came,  
His boasted honour, and his dear bought fame.  
That Lust of Power to which he's such a slave,  
And for the which alone he dares be brave;  
To which his various projects are designed,  
That make him generous, affable, and kind:  
For which he takes such pains to be thought wise,  
And screws his actions in a forced disguise;  
Leading a tedious Life in misery,  
Under laborious mean Hypocrisy.  
Look to the bottom of this vast design,  
Wherein man's wisdom, power, and glory join▪  
The good he acts, the ill he does endure,  
'Tis all from fear to make himself secure:  
Merely for safety after fame we thirst;  
For all men would be Cowards if they durst.  satire against Man▪ It may (saith Mr. Hobbs) seem strange to him, that hath not well weighed these things▪ how Nature should thus dissociate and render men apt to invade, and destroy one another: wherefore, not trusting to these foremention'd Inferences made from the Passions, he may perhaps desire to have the same confirmed by Experience. Let him therefore consider with himself, what opinion he hath of his fellow-Subjects, when he rides armed upon the Road; of his fellow-Citizens, when he locks his Doors; of his Children and Servants, when he locks his Chests and Trunks? Does he not there as much accuse mankind by his actions, as I do by my words? Nay, as well the Civil Law, which ordains a punishment for Murder in this World, as the Sacred, which prohibits it upon pain of damnation in the next, are sufficient Arguments to justify the rapacious and fraudulent Natures of men. Men naturally desire to be governed by them that will govern them cheapest, and care not how often they change their Masters, so that they may gain but two pence in the pound by so doing: Thus we see the common Soldier fights for him that gives him the most Pay, when, without ever considering the justice of the Cause, or any thing but their own Interest for a brown George, and a Groat a day, they murder such as never did them wrong, and like Mastiffs upon a Bear, are set on by no other Motives, but the Claps of a luxurious and ambitious Master; never considering, that he who hath least to lose, aught to venture least: like that most wise Cobbler, who refusing to ●eep Holiday as others did, upon a Victory his Prince had obtained, and being asked why, replied, As he was a Cobbler before, so he should neither mend nor mar his condition, let the Victory go how it would, for that he was sure both parties must need men of his Trade. And this may suffice to show the ill condition, which man by mere Nature is actually placed in.  
[2] King's Concubines; The Eastern Princes, as well ancient as modern, have never wanted their Seraglio of Concubines; notwithstanding some were more addicted to them than others, and accordingly have their success been: for that Monarch who keeps but one hand upon his instruments of Pleasure, and the other hand upon his Sword, may happily succeed well; but he, who like Sardanapalus, pinnions both hands upon those lower parts, and quits the possession of his Sword, for a spinning Wheel and a Mistress, will inevitably fall into the same ruin: neither indeed (as Cyrus bravely spoke) doth it belong properly to that man to command, who is not of more worth, than those whom he commandeth. When a Woman governs a Prince, she wears not only the Breeches but the Crown, War and Peace are wholly in her hands, to her Ambassadors solely address themselves, to her all persons make their applications for Debts, Offices, and places of preferment, both in Church and State, she only can play the Donna Olympia, when either by stealing his Papers of State, she betrays his most secret Counsels to Foreigners, or by constituting men of wicked principles in all Offices of Trust, she scandalises both Church and State. Again, As with private men, so is it with Princes, the very expenses of such women are often destructive to both; for as the one may bring himself to beggary, by paying a hundred pounds for that which is worth but a shilling; so may the other by raising his expenses proportionably, so oppress his Subjects with Taxes, as shall endanger an Insurrection, leaving himself unable to oppose his Enemies, either abroad or at home. Therefore well might Solomon say, that women will bring a man to a morsel of Bread; since one Cleopatra can consume 600000 Sesterces at a draught, as if nothing but the richest Oriental Pearl would serve to quench her thirst: 
Hanc volo quam redimit totam Denarius alter.  Mart: Now how much those Eastern people are addicted to this Vice, would seem incredible, did not our daily Experience inform us of the truth thereof: When Sultan Achmet (who lived but in the year of our Lord, 1613.) had 3000 Concubines and Virgins listed in his Venereal Service. Purchase's Pilgrimage, page 290. Nay, in those Country's, the Wives are not all offended at the Rivals of their Bed, for as custom hath taken off the shame, so also hath it extinguished their anger: Thus we read in holy Writ, that Leah, Rachel, Sarah, and Iacob's Wives, brought their fairest Maiden-servants unto their Husband's Beds; also Livia seconded the lustful Appetites of her Husband Augustus, even to her own prejudice; and Stratonica, wife of King Deiotarus, did not only accommodate the King with a handsome Maiden, but also enroled the said Concubine for one of the Ladies of her Bedchamber, educating her Children, and using all means possible to have them succeed in his Thron●; of so base a Spirit was Queen Stratonica! Again, Princes have been as often ruined by their Wives, as by their Concubines: Thus Livia is infamous for the poisoning of her Husband; Roxalana, Solyman's Wife, was the destruction of that renowned Prince, Sultan Mustapha, and otherwise troubled his House and Succession; Edward the Second of England his Queen, had the principal hand in the deposing, and murder of her Husband. Now this kind of danger is then chiefly to be feared, when the Wives have Plots, either for the raising of their own Children, or for the promoting of their own new Religion, or else when they be Advowtresses: of all which, her differing from her Husband in Religion, (whether she be Wife or Concubine) renders her the most dangerous; for then, she looking upon him as out of the reach of God's mercy, can think nothing an injury to his person, or a loss to his Estate, if her ghostly Fathers are pleased but to encourage her. Lastly, Upon another account Women have many times been the destruction of States; 
Nam fuit ante Helenam Cunnus teterrima Belli  
Causa:—  Horat. Lib. 1. Sat. 3. Paris his Robbery committed upon the Body of the fair Helena, Wife to Menelaus, was the original cause of that fierce War between the Greeks and Trojans; the Rape of Lucreece lost the Tarquins their Government; the Attempt upon Virginia, was the ruin of the Decem-viri; the same armed Pausanias against Philip of Macedon, and many other Subjects against many other Princes: in so much, that Aristotle (in his Politics) imputes the abomination of Tyranny, to the injuries they do to people on the account of Women, either by Debauchments, Violences, or Adulteries: and this he delivers the rather, for that no one Vice reigns more amongst Princes, than this of Venery. Semiramis is said to have had conjunction with a Horse; and Pericles to have begun the Peleponesian War, for the sake of Aspasia, the Socratic Courtesan; juda, the jewish Patriarch, was a Fornicator; and Samson (one of the Judges of the people of God) married two Harlots; Solomon, the wisest King of the jews, kept whole Troops of Courtesans; Sardanapalus, that great Assyrian Monarch, lost his Kingdom for a spinning-Wheel and a Whore; julius Caesar, the Dictator, was called, the Man of Women; Mark Anthony was ruined by Cleopatra; and Thalestris, Queen of the Amazons, marched 35 days Journey through strange Countries, only to request Alexander the Great to lie with her, which having obtained, she returned home again well satisfied: Much such another was joan, Queen of Naples, of fresher memory; as also Pope joan, which though denied by modern Papists. I find confirmed in some Books I have now by me, that were both written and printed before the Reformation; as for instance, Polycronicon, and another old great Chronicle entitled, Chronicon Chronicorum. Again, Queen Pasiphae was another Example of Lasciviousness; Heliogabalus much advanced the Art of Bawdry; and Domitian is reported to have acted Sodomy with a Bull. And many other great persons were there, whom History mentions, that forsook their noble Erterprises for the Snares of Love, as did Mithridates in Pontus, Hannibal at Capu●, Caesar in Alexandria, Demetrius ●n Greece, and Anthony in Egypt. Hercules' ceased from his Labours for Iole's sake; Achilles hid himself from the Battle for Love of Briseis; Circe stays Ulysses; Claudius dies in Prison for Love of a Virgin; Caesar is detained by Cleopatra, and the same Woman ruined Anthony. For being false to their Beds, Clytaemnestra, Olympia, Laodicea, Beronica, and two Queens of France, called Fregiogunda, and Blanch, as also joan, Queen of Naples, all slew their Husbands. And for the very same reason, Medea, Progne, Ariadne, Althaea, and Heristilla, changing their maternal Love into Hatred, were every one the cause and plotters of their Sons Deaths.  
[3] Nay, if he be not a very Coward, he will kill himself, etc. All things are importuned to kill themselves, and that not only by Nature, which perfects them, but also by Art and Education, which perfects her. Plants quickened and inhabited by the most unworthy Soul, which therefore neither will nor work, affect an end, a perfection, a death; this they spend their Spirits to attain, this attained, they languish and wither. And by how much more they are by man's Industry warmed, cherished, and pampered, so much the more early they climb to this perfection, and this death. And if amongst men, not to defend be to kill, what a heinous self-murder is it, not to defend itself? This defence because Beasts neglect, they kill themselves, in as much as they exceed us in Number, Strength, and lawless Liberty: yea, of Horses and other Beasts, they that inherit most courage, by being b●ed of gallantest Parents, and by artificial Nursing, are bettered, will run to their own Deaths, neither solicited by Spurs, which they need not; nor by Honour, which they apprehend not. If then the Valiant kill himself, who can excuse the Coward? Or how shall man be free from this, since the first man taught us this, except we cannot kill ourselves, because he killed us all. Yet lest something should repair this common Ruin, we daily kill our Bodies with Surfeits, and our Minds with Anguishes. Of our Powers, Remembering kills our Memory; of Affections, Lusting, our Lust; of Virtues, Giving kills Liberality. And if these kill themselves, they do it in their best and supreme perfection: for after perfection immediately follows excess, which changing the Natures and the Names, makes them not the same things. If then the best things kill themselves soon, (for no Affection endures, and all things labour to this perfection) all travel to their own death, yea, the frame of the whole World, if it were possible for God to be idle, yet because it began, must die. Then in this Idleness imagined in God, what could kill the World but itself, since out of it, nothing is? Donn's Paradoxes. The two chief Objections against self-Homicide, are the Law of God commanded in the Scriptures, and the Law of Nature, which obliges every man to self-Preservation. As for the first of these, I refer you to that excellent Treatise entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and written by that eminent Poet and Divine, Dr. Donn, the Dean of Paul's; wherein, with no weak Arguments, he endeavours to justify 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 myself 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 lie 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 showing 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 i●, and inclined 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, Surfeits, 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 myself a Martyrology (saith he) of all which have perished by their own means for Religion, Country, Fame, Love, Ease, Fear, and Shame, I blush to see how naked of Followers all Virtues 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 subtly and curiously Attilius Regulus destroyed himself? whom Codrus exceeded, in forcing his own Death. Comas, Captain of the Thiefs, 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 poison, which he always carried in a Ring; as Demosthenes died with poison carried in a Pen. Aristarchus starved himself; and Homer is said to have hanged himself, because he understood not the fisher-men's Riddle. Democles scalded himself to death. Portia, Ca●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 public Edict, burned 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 killed himself for a quartan Ague; and Festus, Domitian's Beloved, only to hide the deformity of a Ringworm in his Face. Hipponi●s the Poet rimed Bubalus the Painter to death with his iambics; and so Cassius Licinius, to escape Cicero's Judgement, choked 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 Husband's 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 Virtue, 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 Fevers 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 passed to and fro between them: Apollonius is at length dismissed by the King, with Camels and other Necessaries for his journey into India.  
NOw the King being fallen sick, Apollonius standing by him, uttered 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 itself; when the King showed the Trench to Apollonius, which was made under Euphrates, and whereof we 
* See lib. 1. ch. 18.  spoke before, and asked 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 showed 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] Lacedaemon (Oh King) is inhabited without Walls. Again, when the King had been administering justice to certain Towns, and boasted to Apollonius, that he had spent two days in hearing and determining Causes; Apollonius answered, You were very slow in finding out what was just. A● another time, after the Tributes coming in thick from his Subjects, the King opening his Treasury, showed 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' 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 conversed 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 myself 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 passed; for 'tis now but a year and four 
* Months I have here supplied, the Greek being defective.  months with us; nevertheless, could we now get away from hence, it would do well: But the King (answered Apollonius) will not dismiss us before the end of the eighth month; for you see that he is full of Courtesy and Humanity, too good to reign over Barbarians. But when he was resolved to depart, and the King had given him leave so to do, Apollonius called to mind the Gifts which hitherto he had forborn to receive, until he had gotten Friends in that Country; wherefore going to the King, he said to him, Best of Kings, I have hitherto bestowed 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 pleased, said unto him, You shall see these men to morrow made marks of Emulation, and greatly rewarded; moreover, in as much as you yourself 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 turned away at this word, Apollonius answered, 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 journey, 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) answered 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 easy to be provided for, and fed, where there is but little Forage: I suppose likewise, that we must provide Water, and carry it in Bottles, as men do Wine; for three days journey (said the King) the Country 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 Country is fertile, and affordeth good Accommodation. Now when the King asked him what Present he would bring him from thence, Apollonius answered, It should be a pleasing one; for if (said he) my Converse with the men of that Country 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] Contemn even Death itself▪ etc. 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; L●ve slights it, Honour aspireth to it; Grief flieth 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 mere compassion to their Sovereign. Moreover, Seneca adds Niceness and Satiety, saying, that a man would die, though he were neither valiant nor miserable, only upon a wearisomeness, 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 Compliment, Livia, conjugii nostri memor, vive, & vale, Tiberius in Dissimulation, as Tacitus saith of him, jam 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, etc. Bac. Ess. Again, many vulgar persons are seen to bear Deaths, intermixed 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 domestic 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 unconcerned 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 wished the Hangman not to touch his Throat, because he was ticklish. Another answered his Confessor, who promised him he should sup that night with our Saviour in Heaven, Go thither yourself 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 turned off, a lame Weneh came and offered to save his Life by marrying him; but he perceiving her Lameness, cried 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 show with how little Concern some men look Death in the face. Quoties non modo Ductores, etc. 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 showing 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 Tranquillity and Courage, making us more fearful and unhappy than Pyrrbo's Hog? Mont. Ess. Death is a debt due to Nature, our Lives are borrowed and must be restored. What is it makes Death so irksome to us, when Sleep the image of Death is so pleasant? Is it the parting with a rotten Carcase, 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 belied you, betrayed you, abused you, and deceived 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 Friar's 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 time's 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 separation 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 itself which caused the pain, than 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 maintained according to unenlightned Nature. Know then, that some have denied any Reward or Punishment hereafter, as thinking that the supreme Being concerned not himself with humane Affairs: 
Ipsa suis pollens opibus; ni●il indiga nostri,  
Nec bene promeritis capitur, nec tangitur ira,  Lucr. 1. 
Rich in himself; to whom we cannot add,  
Not pleased with good deeds, nor provoked 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 ja●●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 Englished 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 concerned which way, nor where,  
After this Life they shall be burled;  
Dead, we become the Lumber of the World:  
And to that Mass of Matter shall be swept,  
Where things destroyed, with things unborn are kept:  
Devouring Time swallows ●s whole;  
Impartial Death confounds Body and Soul.  
For Hell and the foul Fiend that rules  
God's everlasting fiery jayls,  
(Devised by Rogues, dreaded by Fools)  
With his grim grisly Dog that keeps the Door,  
Are senseless Stories, idle Tales,  
Dreams, Whimsies, and no more.  Many other as vain and impious Tenants were held amongst the unenlightned Heathens, which I shall treat of more at large in my Illustration of the Souls Immortality, and have only instanced these at present, to show, that before the Gospel shined 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 De●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, preserved us in it several years, given us a comfortable subsistence, 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 cheerfully 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, 'tis above ten thousand to one but the Children they get are damned. Men (saith the Lord Bacon) fear Death, as Children fear to go in the dark: and as that natural Fear in Children is increased with Tales, so is the other. Nevertheless, the Groans, Convulsions, discoloured 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 rendered uneffectual. Now some are so base-spirited, to judge of men according to their Deaths, if they be of a Persuasion different to their own; when if the Heretic (as they call him) repent on his Deathbed, than they boast of such repentance, as a victory over his former Opinions, although perhaps it was occasioned only by the decay of his understanding with sickness: Also if he keeps firm and resolute to his old Principles, than they cry his heart is hardened; so that in effect it is no more than, Cross I win, Pile you lose; let either way happen, they will have something to say for themselves. But let them have a care of stamping the impress of divine vengeance upon other men's sufferings, lest in so doing they pen a satire against themselves: 
— Te Pater Alme,  
Expertus fidensque sequar, quo duxeris ibo.   
[2] The City of Lacedaemon; the most famous City of all Peloponesus, called heretofore by some, Sparta, but at this day, Mi●itrae; it was, as our Author here mentions, without any Walls; situate 120 miles' South from Athens, and 30 miles Eastward from Megalopolis, being at present under the Dominion of the Turk. They were heretofore governed by the Laws of Lycurgus; but Aulus Gellius (lib. 11, 18.) writes, that amongst them, Theft was not only permitted, but commended.  
[3] These Riches are to me nothing but Straw, etc. What Apollonius here speaks against Riches, I conceive to be meant rather as an Invective against Superfluity, than an Encomium of Beggary and Want, for to that purpose was his former Prayer, To have a few things, and stand in need of none. Neither is Poverty less obstructive to the study of Philosophy than Superfluity: the inconveniencies of Body and Fortune, are hindrances in the acquiring those Goods of the Soul, namely, Knowledge and Virtue; for Knowledge requires a generous and liberal, not a sordid Soul, like that of a poor man, (whom Alciat's Emblem very well represents by a Lad, with one hand stretched up into the Air, with wings fastened to it, intimating a desire to fly higher, but the other hand fastened to a heavy stone, hinders him) for their spirit being loaden with misery, thinks of nothing but the means how to live, and to be delivered from the heavy yoke of Necessity, which deprives them of the opportunity of having either living or dumb Teachers. He that hath this friarly contempt of Riches▪ let him consider, how comes it to pass, that in a cold Winter's night, whilst others lie abroad starving in the Fields, I have my warm Bed to go to, read, made and warmed, without any care of mine? Is it not Money makes the difference? When after I have rid a Journey, that another man takes my Horses, rubs their heels and dresses them, without giving me any further trouble; what may I thank for this but Money? When I sit down to a Table well furnished with several dishes of meat, have no other care but to please my Palate in eating them, whilst other poor Creatures stand starving at my door, desiring only to go halfs with the Dogs in the scraps that come from my Servant's Table; to what can I impute this difference betwixt them and me, who are all one flesh and blood, but to Riches? So that in fine, he who contemns Money, doth in so doing contemn all quiet, peace, and content of Life, without which a man would have but a very ill mind to Philosophise. Moreover, Poverty makes men despise the rigour of all Laws, and ofttimes abandons them to rage and despair, which making them hate their own miserable Life, renders them Masters of those of others. Hence, not only Mutinies, Seditions and Revolts, are commonly made by the poor and miserable, lovers of Innovation, wherein they are sure to lose nothing, and may possibly gain; but also are almost the sole Authors of Theft, Murders, and Sacrileges. Whereas rich persons, having from their Birth received such good Instructions as the poor want, are more stayed in their actions, and better inclined to Honesty and Virtue, which without Fortunes and Estates can never produce any thing great or considerable; whereupon in our Language Riches are justly styled Means; without the assistance whereof, Justice can neither render to every man what belongs to him, nor repel the Enemies of the State by a just War; whereof Money is by some called the Sinew. Upon this account they are sought after by all the World, as being the only support of Nobility and Families in a State; in which, for this Reason some Politicians place Nobility; but all agree them to be the chiefest ornament belonging to it. And in Policy, whether Riches be acquired, or come to by Succession, they are always in esteem; as on the contrary, Poverty is disparaged with reproach, as a sign either of base Extraction, or of Negligence and Profusion. He that is born to be poor, is born to be a Slave; and such a one is as unfit to be trusted with a public Charge, as with a sum of Money: whereas Wealth raises the Courage, incites to great Attempts, and serves as a Spur to Virtue. I confess, I am not Philosopher enough to desire to beg from door to door, or to lie starving under a Hedge in a cold Winter's night, for so they must endure who want Money: no, I would not do so much as Democritus did, to fit contemplating on the Stars, whilst the cattle was eating up his Corn. 
Miramur si Democriti pecus edit agellos,  
Cultaque dum peregré animus sine corpore velox.  Horat. Lib. 1. Ep. 11. When I hear a young pert Master of Arts new launched from the University, begin to decry Riches as Muck, Dirt, Straw, and the like, I cannot but call to mind the Fable of Aesop's Fox, who complained the Grapes were sour, when he could not reach them. But in this matter I think 'tis safest to refer this Subjects Debate to Agar, who prays of God to give him neither Riches, for fear of Pride, nor Poverty, for fear of becoming a Thief: since there is many a man hanged for committing a Robbery, who had he been born to a plentiful Fortune, might have been as honest a man as the Judge that condemned him; and on the other side, we who are now his Spectators, might have been his fellow-Criminals, had we been born under the malevolent Influence of the same Poverty. But however in this as in all other things, a mean is best; and he that as a single man cannot live with 600 pounds a year, would not subsist with 6000. As the Baggage to an Army, so is excessive Wealth to Virtue; it cannot be spared, nor left behind, but yet it hindereth the March; yea, and the care of it sometimes loseth or disturbeth the Victory. Wherefore I am as great an enemy to Superfluity as to Poverty; for as Solomon saith, Where much is, there are many to consume it; and what hath the owner, but the fight of it with his eyes? Of great Riches there is no real use, except it be in distribution, the rest is but concelt; there is a custody of them, a power of Dole, or donative of them, or a 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 clothes, and the like, which necessity inclines them to. I ever observed, 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 clothes, 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 villainy he will not perpetrate for the lucre of Money. The Poets feign, that when Plutus (which is Riches) is sent from jupiter, he limps, and goes slowly; but when he is sent from Pluto, he runs; meaning, that Riches gotten by good means and just labour, place 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, 'tis an even Wager but he's hanged before half the year comes about. The Expenses whereby young men are most commonly ruined, are Gaming and Women; a little good fortune at first, which like Water put into a Pump, to make it give tenfold, 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, 'tis 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 9th Book of his Odysseys, 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 die 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 joined 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 called L'isle des Gerbes by the French. It is a little Island of the Kingdom of Tripoli 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 possessed by the Spaniards, but now by the Moors.  
[5] Camels whereon you may ride; of Camels there be chiefly three sorts: The first called 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 called Becheti, being found only in Asia, and are fit both for Carriage and to ride on. The third sort is meager 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 relieved, 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 gravelling; 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 surname therefore of the Camel is, Trouble-bank, for they will mud the Water with their feet, before they take any delight to drink it. The servile Tameness of this Creature is so great, that when their Masters load them, they will (like the Subjects of France) bow themselves, and stoop down to the very ground with their knees, patiently enduring to take up their Burden. Again, The Horse and the Camel are at great enmity, in so much that with his very sight and strong smell, the Horse is terrified; wherefore Cyrus being excelled by the Babylonians in Cavalry, used this stratagem of the Camels. Lastly, Our fine Stuffs, as Grogeram, and Chamblet, are made of Camel's Hair, as some affirm; also there is a courser hairy Cloth to be made of the worst of this Hair, such as was that Garment worn by john the Baptist in the Wilderness. But concerning the Nature of this Beast, see more in Pliny, lib. 8. ch. 18. as also in Gesner's History of Animals. This Creature is much used and esteemed of amongst the Turks, as being the only Beast employed by them in their Pilgrimages to Mecca.    
The End of the First Book of Philostratus.   

THE SECOND BOOK OF PHILOSTRATUS, Concerning the LIFE of APOLLONIUS the Tyanaean.  

CHAP. I. Of Armenia, Cilicia, Pamphylia, Caria; and of the height of Mount Caucasus and Mycale: Likewise of Taurus, India, Scythia, Meotis, and Pontus: How great the compass of Caucasus is: That Panther's delight in Spices: Of a golden Chain found in the Neck of a Panther: Whence Nyseus is so called.  
ABout Summer time they departed thence, riding together with the Guide, who was the King's Stable-groom of his Camels. They were plentifully furnished by the King with all things which they wanted: likewise the Inhabitants of the several Countries gave them kind Entertainment; for the Camel that went foremost, bearing a golden Boss on his Forehead, gave notice to such as met them, that the King sent some one of his Friends. When they were arrived at [1] Caucasus, they say, that they smelled a sweet odour breathing from the Country. This Mountain we may call the beginning of Taurus, which runneth through Armenia, Cilicia, Pamphylia, even to [2] Mycale, which ending at the Sea where the Carians inhabit, may be accounted the end of Caucasus, and not the beginning, as some would have it. The height of Mycale is not very great; but the tops of Caucasus mount up to so high a pitch, that the Sun seemeth to be cleft by them. With the other part of Taurus it (viz. Caucasus) encompasseth also that part of Scythia, which bordereth on India, lying on the [3] Meotis, and having Pontus on the left hand, for the length of about 2000 furlongs; and so far stretcheth the Elbow of Caucasus. But that which is said, that on our side Taurus is extended through Armenia, (which thing hath sometimes not been believed) is apparent from the Panthers, which I have known to be taken in that part of Pamphylia, that produceth Spices; for they delight in Odours, and smelling them at a great distance, they come out of Armenia through the Mountains, after the tears of Storax, when the Winds blow from that quarter, and the Trees distil their Gum. I have also heard, that there was a Panther taken in Pamphylia, with a gold Chain about his Neck, whereon was written in Armenian Letters, ARSACES' the King, to the Nisean God. For Arsaces at that time was King in Armenia: he, as I suppose, having seen that Panther, consecrated it to Bacchus, for the bigness of the Beast; for the Indians call Bacchus, Nyseus, from a place in their Country called Nysa: the same Appellation is also given him by all the Eastern people. That Beast which I spoke of, did for a while converse with men, suffering herself to be handled and stroked; but when the Spring was come, and she stirred up with a desire of Copulation, she withdrew into the Mountains to meet with a Male, having the same ornament upon her. And she was afterwards taken in the lower part of Taurus, being (as we have said) alured by the odour of the Spices. But Caucasus bounding India and Media, descendeth with another Elbow to the Red-Sea.  

Illustrations on Chap. 1.  
[1] CAucasus, a famous Mountain in the North part of Asia, leading from Scythia to India; it is at this day called by some Garamas, by others Cocas and Cochias, and by others Albsor, or Adazar. It lies between the Euxine and Caspian Seas, is situated above Iberia and Albania on the North-side, also is part of the Mountain Taurus.  
[2] Mycale, a Town and Mountain of Caria, or rather of jonia.  
[3] Moeotis; a dead Lake in the Country of Scythia, into which runneth the River Tanais, which divideth Europe from Asia. It is called at this day Mardelle Zabacche.  
[4] Panther's; this Animal takes its Name from its Nature, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cruel and fierce. For the colour of this Beast, Pliny (lib. 8. ch. 17.) tells us, that the ground of the Panther's skin is white, enamell'd all over with little black spots, like eyes. They differ little from a Leopard; some think there is no difference between them, but in Sex. In Greek the general Name is Panther; the special Names, Pordalis and Pordalis. Pordalis is taken for the Male, and Pardalis for the Female. And in Latin it is called Pardus and Panthera; where it must be again observed, that Pardus signifieth the Male, and Panthera the Female. Neither indeed is the difference between the Leopard and Panther only in Sex, but rather in respect of a mixed and simple Generation, for there is no Leopard or Libbard, but such as is begotten between the Lion and the Panther, or the Panther and the Lioness. This Beast hath a sweet Breath, and is very fierce and wild, in so much that some have therefore called him the Dog-Wolf; and yet being full, he is gentle enough. He sleepeth three days, (saith Munster) and after the third day, he washeth himself, and cryeth out, when with a sweet savour that cometh from his Breath, he gathereth the wild Beasts together, being led by the smell: and then, saith Pliny, doth he hide his Head very cunningly, lest his looks should affright them; whereupon, whilst they gaze upon him, he catcheth his prey amongst them. Now the Reason why these Beasts have such a sweet Breath, I take to be, in regard that they are so much delighted with all kind of Spices, and dainty aromatical Trees: in so much that (as some affirm) they will go many hundred miles, in the season of the year, out of one Country to another, and all for the love they bear to the Spices, But above all, their chief delight is in the Gum of Camphory, watching that Tree very carefully, to the end they may preserve it for their own use.  
[5] Storax; is thus described by Pliny, lib. 12. ch. 25. Storax Calamita (saith he) comes out of that part of Syria, which above Phoenicia confronts and borders next to jury; namely, Gabala, Marathus, and the Mount Casius in Seleucia. The Tree that yieldeth this Gum or Liquor, is also named Styrax, and very much resembles a Quince-tree. It hath at first a rawish austere taste, which afterwards turns to be more sweet and pleasant. There is found within this Tree a kind of Cane or Reed full of this Juice. Next to this Storax of Syria, great esteem is had of that which cometh out of Pifidia, from Sidon, Cyprus, and Cilicia; but least reckoning is made of that Storax which comes from Candy. That which is brought from Mount Amanus in Syria, is good for Physicians, but better for the Perfumers and Confectioners. From what Nation soever it comes, the best Storax is that which is red, and somewhat glutinous, by reason of the fattiness. The worst is that which hath no consistence and tenacity, but crumbles like Bran, being so mouldy, that it is overgrown with a white hoary Moss. The Merchant's use to sophisticate this Drug with the Rosin of Cedar.    

CHAP. II. Of Prometheus, and the Bonds wherewith he is said to be bound: Why the Inhabitants of Caucasus scare away Eagles: Of men of four and five Cubits; and of a Hag chased away with Execrations: Anaxagoras used to contemplate in Mimas; Thales in Mycale; and others in Athos: Also how men ought rightly to contemplate.  
THe Barbarians relate many Fables concerning that Mountain, which are also chanted by the Greeks: namely, how [1] Prometheus, for the kindness which he showed to men, was there bound. And that one [2] Hercules, (not he that was born at Thebes) being troubled at this sad spectacle, sho● the [3] Eagle that fed on the Entrails of Prometheus. Now some say, that Prometheus was bound in a Cave that is shown at the foot of the Hill, where also (according to the Relation of Damis) you may yet see the Chains fastened to the Rocks; nor is it easy to tell of what matter they are made. Others say, that he was bound on the top of the Hill, which is double, and therefore that one hand was fastened to one top, and the other to the other top, so great was his [4] stature; the space between the two tops, being no less than a furlong. The Inhabitants of Caucasus esteem Eagles as their Enemies, burning their Nests as many as they make among the Hills, and to that end, shoot fiery Arrows at them. Moreover, they set snares to take them, saying, that by so doing they revenge Prometheus, so much are they addicted to the Fable! But as they passed over Caucasus, they report, how they met with black men of four cubits high; and saw others of five [5] cubit's, when they came to the River Indus. Also in their journey to that River, they found these things worthy rehearsing: As they travelled in a clear Moonshine, they saw the Apparition of an 
* A supposed Spirit.  Empusa, one while turning herself into this shape, another while into that, and sometimes vanishing away into nothing. But Apollonius knowing what it was, both reproved the Empusa himself, and commanded his Companions to do the same, as being the proper Remedy for such an Occurrence; whereupon the Apparition fled away with a shriek like a Ghost. When they were got to the top of the Mountain, and were walking thereupon, where it was very steep, Apollonius asked Damis, saying, Where were we yesterday? Damis answered, In the Plain. Apollonius asked him again, But where are we to day? Damis answered, On Caucasus, unless I have forgotten myself. When therefore were you in a lower place, said Apollonius? This is not worth the ask, replied Damis; for yesterday we passed through a hollow Vale, whereas to day we are near to Heaven. Think you then, said he, Oh Damis, that yesterday journey was beneath, and to days above? Yes, said Damis, unless I am out of my Wits. Do you imagine then▪ replied Apollonius, that these Walks do one exceed the other, or that you have something more excellent to day than you had yesterday? I conceive so, said Damis; for yesterday I went where the many use to go, but to day I travel where few Passengers ever come. Even in a City, said Apollonius, you may turn aside out of the common Road, and go where few men pass. Whereto Damis answered, I did not speak to this purpose, because yesterday travelling through Towns and Villages, we conversed amongst men, but to day we ascend into a divine Country, untrodden by men; for even now you heard our Guide say, how the Barbarians report, that this place is the Seat of the Gods. And with this word, he erected his eyes to the top of the Mountain. Wherefore Apollonius bringing him back to the first demand, said unto him, Can you, Damis, allege any thing that you have understood of the divine Nature, since you came nearer to Heaven? Whereto he answered, I can produce nothing. But you ought, said Apollonius, in as much as you are mounted on so vast and so divine a Frame, to utter some clearer Opinions touching the Heaven, the Sun, and the Moon; for you imagined yourself to have come so near to the Heavens, as that you could touch them with a Wand. Damis answered, What Opinions I had yesterday concerning divine things, the same have I also to day, nor have I made an addition of any new one. Then you are still beneath, said Apollonius, and have received no new Light from so great an Altitude, and are as far from Heaven as you were yesterday: wherefore the Question that I first proposed to you is pertinent; for you thought I made a ridiculous Enquiry. Certainly, said Damis, I thought I should come down far wiser, in as much as I have heard, that Anaxagoras the Clazomenian, was used to contemplate of the things in Heaven, from [6] Mimas, a Mountain of jonia; and [7] Thales the Milesian, from Mycale, that is not far from thence: Likewise some are reported to have made use of [8] Pangeum to the same purpose; and others of Athos; but I, being gotten up into a Mountain higher than all these, am like to come down never a whit the wiser. Neither did they, (answered Apollonius) for such watchtowers may perhaps show the Heavens more blue, the Stars greater, and the Sun arising out of the Night, which things are manifest even to the Swains and Shepherds: but how God taketh care of Mankind, and how he delighteth to be worshipped by them, and what Virtue, what justice, what Temperance is, neither will Athos show to those that ascend up thither, nor the Olympus, so much renowned of the Poets; unless the Soul contemplate and pry into those things, which will, if it come pure and untainted to such Contemplation, rise higher (in my opinion) than this Caucasus.  

Illustrations on Chap. 2.  
[1] Prometheus' was there bound, etc. This Prometheus is by the Poets feigned to be the Father of Deucalion, and Son of japetus and Clymenes, or Asia, as Herodotus calls her, lib. 4. Prometheus is said to have been the first that made Man of Clay, and therefore called the Father of Men. 
Fertur Prometheus addere Principi  
Limo coactus particulam undiq,  
Desectam, & insani Leonis  
Vim Stomacho apposuisse nostro.  Horat. Having artificially composed Man of certain parts taken from other Creatures, and Minerva being delighted with his Invention, promised to grant him any thing that was in Heaven, for the perfection of his Work: whereupon, Prometheus being by her means conveyed up into Heaven, and there observing how all things were animated with Souls of heavenly Fire, did with a bundle of Sticks which he kindled at the flames of the Sun, bring down Fire upon Earth, and therewith infused Life and Soul into the man that he had formed of Day. 
That crawling Insect which from mud began,  
Warmed by my beams, and kindled into man.  This Robbery is often mentioned in the ancient Writers of Poetical Fictions; as Horace, Lib. 1. Od. 3. 
Post ignem aethere â domo  
Subductum, etc.—  Also Virgil in Sileno: Caucaseasque refert volucres, furtumque Promethei. After this, it is said, that jupiter being offended at Prometheus for his Theft, thought to be revenged on him, by laying some grievous affliction upon Mankind, in the forming of which, he so much boasted; for which purpose, jupiter commanded Vulcan to frame a beautiful Woman; which being done, every one of the Gods bestowed a Gift on her, who thereupon was called Pandora: to this Woman they gave in her hand a goodly Box full of all Miseries and Calamities, only in the bottom of it they put Hope; with this Box she went first to Prometheus, thinking to catch him, if peradventure he should accept the Box at her hands, and so open it; which he nevertheless with good providence and foresight refused. Whereupon she goes to Epimetheus, (the Brother of Prometheus) and offers this Box to him, who rashly took it and opened it: but when he saw that all kind of Miseries came fluttering about his ears, being wise too late, he with great speed and earnest endeavour clapped on the Cover, and so with much ado retained Hope, sitting alone in the bottom. At last, jupiter laying many and grievous Crimes to Prometheus his charge, cast him into Chains, and doomed him to perpetual Torment; whereupon by Jupiter's Command, Prometheus was fast bound, and fettered to a Pillar of the Mountain Caucasus; as our Author here mentions: Also that there came an Eagle every day, who sat feeding upon his Liver, which as it was devoured in the day, so grew again in the night, that matter for Torment to work upon might never decay: nevertheless 'tis said, there was an end of his punishment; for Hercules crossing the Ocean in a Cup which the Sun gave him, came to Caucasus, and set Prometheus at liberty, by shooting the Eagle with an Arrow. Moreover, in some Nations there were instituted certain Games of Lamp-bearers, in honour of Prometheus, in which they that strove for the Prize, were wont to carry Torches lighted, which who so suffered to go out, yielded the place and victory to those that followed; so that whosoever came first to the Mark with his Torch burning, won the Prize.  
Now concerning the Theogeny and Parallel of Prometheus, Vossins' makes him to be the same with Noah; De Idololat. lib. 1. ch. 18. The Patriarch Noah (says he) is adumbrated to us, not only in Saturn, but also in Prometheus, etc. 1. Because as under Noah, so also under Prometheus, the great Flood was supposed to happen; for so saith Diod●rus, lib. 1. That Nilus having broken down its bounds, overwhelmed a great part of Egypt, especially that part where Prometheus reigned, which destroyed the greatest part of men in his Territory; nevertheless if the Flood were universal, this Parallel holds not. 2. Prometheus is said to restore Mankind after the Flood; which (say they) exactly answers to Noah, the Father of Mankind, etc. 3. Herodotus (lib. 4.) tells us, that Prometheus' Wife was called Asia; and indeed Noah's Wife was no other than Asia, or Asiatica, an Asiatic. Again, Bochartus makes Prometheus to be Magog, the Son of japetus, or japhet: 1. In that he is styled the Son of japetus; as Magog was the Son of japhet. 2. From the eating of Prometheus' Heart; which Fable sprang from the Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magog; which being applied to the Heart, implies its consumption, or wasting away. 3. Prometheus is said to have his Seat in Caucasus; because Magog and his Posterity planted themselves there. 4. They feign, that Fire and Metals were invented by Prometheus, as well as by Vulcan; because there are many subterraneous Fires and Metals in these places. Boch. Phaleg. lib. 1. Of this see more in Stillingfleet's Origin. S●c. lib. 3. ch. 5. and in Gale's Court of the Gentiles, lib. 2. ch. 6. part 1.  
[2] Not that Hercules that was born at Thebes; there were several men of 〈◊〉 Name, the Ancients using to call all men of wonderful strength, Hercules: Diodorus (lib. 4.) reckons up three of this Name; Arnobius, six; and Cicero (de Nat. Deor.) as many▪ but Varro saith, there were forty three several men so called; whereof the most famous was Hercules of Thebes, the Son of jupiter and Alcmene: for Alcmene his Mother having married Amphitrion, a Theban Prince, upon condition that he would revenge the Massacre of her Brother; whilst Amphitrion was employed in a War for that purpose, amorous God jupiter gave a Visit to Alcmene in Amphitrion's shape; and that he might enjoy the satisfaction of her company the longer without discovery, he made that night to continue longer than any other. Alcmene was then big with Iphiclus, she did nevertheless conceive Hercules from Jupiter's Acquaintance, and was brought to bed of them both together; but notwithstanding Amphitrion was not the Father of Hercules, yet is he by the Poets called Amphitrioniades. 
Thus when Alcmene did her Bed defame,  
The lech'rous God belied bore all the shame;  
Cuckold or Bastard was a glorious Name.  Some say, that juno being earnestly solicited by Pallas, was so far reconciled to her Husband, jupiter, that she gave his spurious Son Hercules suck with her own Milk; and that the little Hercules having spilt some of her Milk out of his mouth, he whited all that part of the Sky, which we call, The milky way. Afterwards, when Hercules was come of age, the Oracle informed him, it was the will of the Gods that he should pass through twelve eminent Dangers or Labours; which were these: 1. He slew a great Lion in the Wood Nemoea▪ whose Skin he ever after wore. Theocrit. Idys. 25. And 2. he slew the monstrous Serpent Hydra in the Fens of Lerna near Argos, whose many Heads he cut off, and then burned his Body: lib. 2. Apollod. 3. He slew the wild Boar of Erymanthus, which had wasted Arcadia. 4. He slew the Amazonian Centaurs. 5. He took a Stag running on foot in the Mountain Men●laus, after a whole years' pursuit, the Deer's Feet being made of Brass, and Horns of Gold. 6. He slew the Birds Stymphalideses, which were so numerous, and of so prodigious greatness, that they darkened the Air, and hindered the Sun from shining upon men, wherever they flew● nay, they did often devour men. 7. (As Virgil informs us) he cleansed the Stables of Augeas, King of Elis, wherein many thousand Oxen had dunged continually a long time together; for turning the Current of the River Alpheus, and causing it to pass through the Stables, he by that means carried away the filth all in one day. 8. He brought a Bull from Crete into Greece, drawing him along the Sea; which Bull breathed nothing but flames of Fire, and was sent by Neptune as a punishment amongst them. 9 He took Diomedes, King of Thrace, Prisoner, giving him to be eaten of his own man eating Horses, and afterwards breaking the said wild Horses, he brought them to Euristeus. 10. He took Prisoner Geryon and his cattle, who was King of Spain, and reported to have three Bodies, because he had three Kingdoms. 11. He went to Hell, and brought thence with him Theseus and Pirithous, as also the Dog Cerberus. And 12. he took the golden Apples out of the Garden of the Hesperides, and killed the Dragon that kept them from him. All which Actions rendered him terrible to the Tyrant Euristeus, for whose sake he had performed them. Now concerning these Labours of Hercules, mention is made in Lucret. lib. 5. Ovid. Metam. 9 Senec. Agamemn. 806. Hercul. Fur. 214. and 526. Herc. Oet. 15. Silius, 3, 333. Sidon, Carm. 9 Boet. lib. 4. Met. 7. Claud. praef. in lib. 2. de Raptu Pros. Moreover, from hence arose these Proverbs, Herculei Labores, signifying a Work impossible to be achieved; Herculis Cothurnos; Frustra Herculem; Hercules & Simia; and Hercules Hospitator. Suidas interpreteth Herculeses Club to be Philosophy, whereby he slew the Dragon, i. e. Natural Concupiscence. Lastly, For his Death, it happened, A. M. 2752. Ant. Christ. 1196. The learned Jesuit Galtru●bius (who writes his Life more at large than any one I have met with) supposes this Hercules of Thebes to have been the same that released Prometheus, contrary to what Philostratus here asserts; and this may proceed from the obscure Records of those Times, which attribute the Actions of all others of that Name to this Hercules the Theban, or Lybian, as called by some, because he conquered Lybia.  
[3] Eagles; Amongst all Fowls the Eagle only can move herself straight upward and downward perpendicularly, without any collateral declining: Munster. This Bird is commended for her faithfulness towards other Birds in some kind, though she often shows herself cru●●●● They all stand in awe of her, and when she hath gotten meat, she useth to communicate it only to such Fowls as accompany her; but some affirm, that when she hath no more to make distribution of, than she will attack some of her Guests, and for lack of food dis-member them. Her sight is sharp and quick, in so much that being in the highest part of the Air, she can easily see what falleth on the Land, and thereupon the sooner find her prey. It is said, that she can gaze upon the Sun, and not be blind, and will fight eagerly with the Dragon, who greedily coveting the Eagles Eggs, causeth many Conflicts to be between them. The Poets have called her Jove's Bird, and Jupiter's Armour-bearer, because she is never hurt with Lightning. She has great affection towards her young, in so much that she will endanger her own Body to secure them, bearing her young ones on her back, when she perceiveth them to be assaulted with Arrows. She usually preyeth on Hares, Geese, Cranes, and Hearts; as for her practice in killing the Hart, Munster saith, it is thus: When she laboureth to destroy the Hart, she gathereth much dust as she flieth, then sitting upon the Heart's Horns, shaketh it into his eyes, and with her wings beateth him about the mouth, till she makes him fall fainting to the ground. The Eagle buildeth her Nest-upon high places, as Rocks and Mountains; and the property of the young Eagle is, when she findeth a dead Carcase, first of all to pick out his eye. Now although the Eagle be very tender over her young, yet when they be able to fly of themselves, she casteth them out of her Nest, because she would have them shift for themselves, and no longer depend upon their Dam. Moreover, Aristotle writeth, that when the Eagle waxeth old, the upper part of her Bill groweth so much over the under, that she dieth of Famine. But Augustine observeth further, that when the Eagle is thus overgrown, she beateth her Bill upon the Rock, and so by striking off her cumbersome part, she recovereth her strength and eating: to which the Psalmist alludeth, Psal. 103.5. Swan's Specul. Mund.  
[4] So great was his Stature. As for the bigness and stature of men's Bodies, it decreaseth nor by succession of Offspring; but men are sometimes in the same Nation taller, sometimes shorter, sometimes stronger, and sometimes weaker; as the Times wherein they live, are more temperate or luxurious, more given to labour or to idleness. And for those Narrations which are made of the Giantlike statures of men in former Ages, (such as the Poets and Philostratus here mention of Prometheus) many of them were doubtless merely Poetical and Fabulous. I deny not, but such men have been, who for their strength and stature were the Miracles of Nature, and the World's Wonder; yet may we justly suspect that which Suetonius writes, That the Bones of huge Beasts, or Sea-monsters, both have, and still do pass currant for the Bones of Giants. When Claudius with great strength entered this Island, (as Dion▪ Cass. speaks, l. 60.) he brought with him a mighty Army both of Horse and Foot, as also Elephants in great number, whose Bones being since found, have bred an error in us, supposing them to be the Bones of Men and not of Beasts, as Speed our Chronicler doth. A notable Story to this purpose Camerarius reports of Francis the first, King of France, who being desirous to know the truth of those things spread abroad, touching the strength and stature of Rowland, Nephew to Charlemagne, caused his Sepulchre to be opened, wherein his Armour being found, and the King putting it on his own Body, found it so fit for him, as thereby it appeared, that Rowland exceeded him little in bigness and stature of Body, though himself were no● extraordinary big or tall. Likewise I have often heard my Father say, that the Coffin or Tombstone he saw in one of the Egyptian Pyramids, wherein it is thought one of their ancient Kings were buried, is of no greater length than his own Coffin must be. If men have decayed in their stature since the first Ages, then by consequence the first Man Adam must have been a Giant of Giants, the highest and most monstrous Giant that ever the World beheld; whereof we have no account in Scripture. Holy Writ makes mention of Giants in the 6th. of Genesis, not long before the Flood, but long after the Creation; Ther●●●●e Giants in the Earth in those days, saith the Text. Nevertheless it is the phrase of holy 〈◊〉, to call such Giants as are in behaviour wicked, rude, or barbarous; And so speaks the Prophet Isaiah of the Medes and Persians, ordained for the laying waste of Iude●, Giants shall come, and execute my fury upon you. So that if we rest in this Interpretation, there is no necessity we should conceive these Giants to have exceeded other men in stature. Of the same opinion is St. chrysostom, who says, Gigantes à Scriptura di●i opinor non inusitatum hominum genus, aut insolitam formam, sed Heroas & viros fortes & bellicosoes, However, that some few men there have been of a prodigious stature, cannot be denied; such in the Times of Abraham, Moses, joshua and David, are registered under the Names of Rephaim●, Zuzims, Zanzummins, Emims, and Anakims. Also the Prophet Amos found among the Amorites men of Giantlike stature, whose height is compared to the Cedars, and their strength to O●ks. Such also were Og, the King of Basan, and Goliath, the Philistin of Gah. The like hath been found in all succeeding Ages: Florus (lib. 3. ch. 3.) mentions a Giant named Theut●bocchus, King of the Teutones, in Germany, (vanquished by Marius, the Roman Consul, about 150 years before Christ) as a spectacle full of Wonder, being of so excessive an height, that he appeared above the Trophies themselves, when they were carried on the tops of Spears. Pliny tells us, that during the Reign of the Emperor Claud●us, was brought out of Arabia to Rome, a mighty man named Gabbara, who was nine foot and nine inches high. There were likewise in the time of Augustus Caesar two other, named Pusi● and Secondilla, higher than Gabbara by half a foot, whose Bodies were preserved, and kept for a Wonder within the Salustian Gardens. Maximinus the Emperor, as julius Capitolinus affirms, exceeded eight foot; and Andronicus Comninus, ten, as Nicetas writes. Melchior Nunnez in his Letters of China reports, in the chief City called Pagvin, the Porters are fifteen foot high. In the West-Indies, in the Region of Chica, near the mouth of the straits, Ortelius describes a people, whom he terms Pentagones', from their huge stature, being ordinarily seven foot and an half high; whence their Country is known by the Name of the Land of Giants. Of this Subject see more in Hackinit's and Smith's Voyages, and Pureas' Pilgrims; as also in Hakwil's Provide. of God.  
[5] Five Cubits; A Cubit is commonly held to be the length of the Arm, from the Elbow to the end of the middle Finger; or (after the Anatomists) to the Wrist of the Hand. Of this s●e all Authors that treat of the Weights and Measures used among the Ancients.  
[6] Mimas, a Mountain of jonia, called at this day, Capo Stillari; it is situate near the City Colophon, and over against the Isle Chius.  
[7] Thales the Milesian, Son of Examius and Cleobulina, was the first Founder of ancient Philosophy in Greece. He was born at Miletus, the chief City of Ioni●, in the 35th. Olympiad, as Laertius informs us out of Apollodorus; yet others make him to be not a Milesian, but Phaenician by birth: T●ste Euseb. lib. 10. pr●par. ch. 2. and Hornius Histor. Philos. l. 3. ch. 12. Pliny (lib. 2.) says, that he lived in the time of Alyattis; and Cicero (lib. 1. de Divinat.) tells us, that he lived under As●y●ges; both of which Relations agree, in as much as these two Kings waged War each against other: as Vossius de Philosoph. sectis, lib. 2. ch. 5. Hyginus (in his Poetico Astronomico) treating of the lesser Bear, speaks thus: Thales, who made diligent search into these things, and first called this lesser Bear, Arctos, was by Nation a Phaenician, as Herodotus says; which well agrees with these words of Herodotus Halicarnass▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This was the opinion of Thales the Milesian, by his Ancestors a Phaenician, i. e. He himself was born at Miletus, but his Ancestors were Phaenicians. So V●ssius de Histor. Graec. l. 3. That Thales was of a Phaenician Extract, is also affirmed by Di●genes, Laertius, and Suidas. So in like manner Vossius (de Philosoph. Sect. lib. 2. ch. 1.) says, that Thales who founded the Ionic Philosophy, drew his Original from the Phaenicians, whither he travelled from Phoenicia to Miletus with Neleus, and there was made a Citizen of that place. Some say, that Thales travelled into Phoenicia, and brought from thence his knowledge of Astronomy, particularly his Observations of the Cynosura, or lesser Bear, as Pliny, lib. 5. ch. 17. That Thales travelled into Asia and Egypt, to inform himself in the Oriental Wisdom, he himself affirms in his Epistle to Pherecydes: Laert. lib. 1. That the Grecian or jonick Philosophy owes its Original to Thales, is generally confessed▪ for he travelling into the Oriental Parts, first brought into Greece Natural Philosophy, the Mathematics, Geometry, Arithmetic, Astronomy, and Astrology: whereupon was conferred on him that swelling Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The wise man. About which time, the same Title was conferred on six others, for their more than ordinary skill in Moral Philosophy▪ and Politics; viz. on Chilo the Lacedaemonian, Pittacus the Mitylenian, Bias the Prienean, Cleobulus the Lindian, Periander the Corinthian, and Solon the Athenian; who with Thales made up the seven wise men of Greece, of whom see Diogenes Laertius. The Wisdom of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was for the most part Moral, tending to the government of humane Conversation, which they wrapped up in certain short Aphorisms or Sentences, as appears by Quintilian, l. 5. ch. 11. These Sentences that they might have the greater Authority, and seem to be derived from God rather than from men, were ascribed to no certain Author. Whence that famous Sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nosce teipsum, was ascribed by some to Chilo, by others to Thales. Concerning Thales, Apuleius (18. Flor.) gives this honourable Character: Thales the Milesian, of those seven wise men mentioned, will easily be granted to have the pre-eminence; as being the first inventor of Geometry amongst the Greeks, the most certain finder out of the nature of things, and the most skilful contemplator of the Stars▪ by small Lines he found out the greatest things, the Circumferences of Times, the Fl●tus, or blowings of Winds, the Meatus, or small passages of the Stars, the miraculous sounds of Thunder, the oblique courses of the Stars, the annual Returns or Sol●tices of the Sun, the Increases of the new Moon, and Decreases of the old, also the Obstacles which cause the Eclipse. He likewise in his old age found a divine account of the Sun; how often (i. e. by how many degrees) the Sun by its magnitude, did measure the Circle it passed thorough: thus Apuleius. See more of the same in August. de Civit. Dei, lib. 8. ch. 2. and Lud. Vi●es.  
Now to come to the particulars of Thales' Philosophy: 1. In his disquisition of the natural Causes of things, he conceived Water to be the first principle of all natural Bodies, whereof they consist, and into which they resolve: see Stobaeus placit. Philosoph. 2. He acknowledged God the first of Being's, and Author of the World; asserting according to Laertius, that the most ancient of all things is God. 3. He affirmed, (as Stobaeus hath it) that the World is full of Daemons, which Daemons were spiritual Substances, and the Souls of Heroes departed: whereof there are two sorts, the good and bad; the good Heroes are the good Souls, and the bad, the bad. 4. Plutarc● affirms, that Thales first held the Soul to be a selfmoving Nature. 5. He said, there was but one World, which being formed by God, was most beautiful; that Night is elder than Day; that the World is animated, and that God was the Soul thereof, diffused through every part of it; that the World is contained in place; that in the World there is no Vacuum; that Matter is fluid and variable; that the Stars are earthly, yet fiery; and that the Moon is of the same nature with the Sun, being illuminated by him. 6. Thales was the Inventor of Geometry amongst the Grecians: 7. That he took the height of the Egyptian Pyramids, by measuring their shadow. 8. That he was the first of the Grecians that was skilful in Astronomy. 9 That he first observed the Tropics. 10. That he first made known the apparent Diameter of the Sun. 11. That he first foretold Eclipses. 12. That he first distinguished the seasons of the year, dividing it into 365 days. Lastly, He was no less famous for his Astrological Predictions, moral Sentences▪ judgement in civil Affairs, and his Writings to Solon; of which see more in Laertius, Plutarch, Stobaens, and Stanley. As for his Chronology, he received the title of wise, (as Demetrius Phal. saith) when Damasias was Archon. He travelled into Egypt in the Reign of Amasis, and being of a great age, died in the first year of the 58th. Olympiad, when (according to Pansanias) Erxyclides was Archon▪ He was 92 years old when he died. The most eminent of his Auditors were Anaximander, and Anaximen●s.  
[8] Pang●●um, a Mountain of Thrace in the Confines of Macedonia, called at this day, Malaca, and C●stagua, Altaque Pang●a, etc.— Virg. Georg. ●.    

CHAP. III. Of the River Cophenus, and of Camels whose Knees are inflexible: Of Wine made of Dates, yet being as able to inebriate, as that made of Grapes: Also of Hon y from Trees.  
HAving now traversed the Mountain, they light on men that road upon Elephants, and have their Habitation between Mount Caucasus, and the [1] River Cophenus: They are a very rude people, and keepers of such cattle; some of them sat on such Camels as the Indians make use of for running, in that they will go a thousand furlongs in one day, and have their Knees inflexible. Wherefore one of them riding upon such a Camel, when he approached somewhat near, asked the Guide whither they were going; and being certified concerning the cause of their journey, he told it to the other Nomads, who rejoicing at the News, bade them come near, and offered them Wine, which they by an Art they have press out of Dates; likewise Honey made of the same Tree, as also the flesh of Lions and Panthers, whose skins had been newly fleyed off. Now having received all these things save the flesh, they passed by those Indians travelling towards the East; and afterwards dining near a certain Fountain, Damis tasting the Wine which they had received from the Indians, said to Apollonius, This is the Cup of Jupiter the Saviour, whereof you have not drank a long time: but I suppose you will not refuse this Liquor, as you do that which is wrung from the Grapes. Having thus spoken, he offered a Libation, in that he had made mention of Jupiter: At this Apollonius smiling, said unto him, Do we not abstain from receiving Money? Yes, said he, as you have often made it appear. What then, answered Apollonius, is to be done? Shall we abstain from Silver and Gold, not being tempted with that Money, which not only private men, but even Kings themselves, exceedingly affect; and yet if any man should offer us a piece of brass Money instead of silver, or a counterfeit piece gilded over with gold, shall we receive the same, only because it is not such Money as most men so greedily pursue●? For the Indians have Money made of Copper, and black Brass, wherewith all such as come into those Parts must traffic. If then the Nomads (or Shepherds) had offered us such Money, would you, when you had seen me refuse the same, have better informed me, by s●ying, that that only is to be accounted [2] Money, which the King of the Medes, or Emperor of the Romans, coineth, and that this is another kind of thing which the Indians have devised? Now should I be persuaded with such a Reason, what would you think of me? Should I not pass for a counterfeit, and one that casteth away Philosophy, in a worse manner than Soldiers cast away their Bucklers? For he that hath done so, may get another Buckler as good as the former, as saith Archilochus; but how can Philosophy be recovered by him, that hath once rejected or despised the same? In like manner, Bacchus might pardon me, if I wholly abstain from all sorts of Wine whatsoever; but if I prefer that made of Dates, before that which distilleth from the Grape, I know he will certainly be moved with indignation, and say, that his Gift is slighted. Neither are we far distant from him, for even now you heard the Guide say, that the Mountain Nysa is hard by, where Bacchus (as I have heard) doth many strange things. Neither doth it, Oh Damis, proceed from Grapes only that men are drunken, but also from Dates; for we have seen many of the Indians intoxicated with this sort of Wine, whereof some dance and reel, others sing and nod, as they among us who sit up whole nights a drinking. Now that you yourself imagine this Drink to be Wine, is evident, in that you offered a Libation thereof to Jupiter, using such a Prayer as is used at a Drink offering of Wine. But these things are spoken to you Damis, only in relation to myself; not that I would dissuade you, or the rest of our Companions, from drinking it: nay, I would freely also give you liberty to eat of the Flesh; for I see that the abstinence from these things would be nothing advantageous to you, whereas they are suitable to that kind of Philosophy, to the which I have addicted ●y self from a Child. The Companions of Damis heard this with delight, and were glad to be feasting, thinking they should the better perform their journey, if they used a plentiful Diet.  

Illustrations on Chap. 3.  
[1] THe River Cophenus; or Cophes, disgorges itself into the River Indus. Strabo, Mela, and other Geographers, reckon it as the chief River in India, even bigger than the River Indus itself.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dionys. Perleg. vers. 1140. 
Tertius hos sequitur splendenti gurgite Cophes.  
[2] Money which the Emperor of the Romans coineth; For as much as in several places of this History, I have occasion to mention some of the Coins of the Ancients, it will not be amiss here to reduce some of their principal Sums to our present Sterling; which finding already done to my hands by the Lord Bishop of Hereford, as well as by the Learned Dr. Hakewill, I shall here present you with their Tables of Calculation.  

The Lord Francis, Bishop of Hereford, (who lived in the Reign of King Charles the First) his Tables of Calculation.  Vnus Sestertius in masculine genere, sive unus nummus, valebat nostrae monetae Anglicanae fere   2 d. Nimirum ut 10. valeant   19 d. Viceni Sesterti 0 3 2 d. Sestertii, vel Nummi. ll sh. dd. 30 0 4 9 40 0 6 4 50 0 7 11 60 0 9 6 70 0 11 1 80 0 12 8 90 0 14 3 100 0 15 10 200 1 11 8 300 2 7 6 400 3 3 4 500 3 19 2 600 4 15 0 700 5 10 10 800 6 6 8 900 7 2 6 1000 7 18 4 Sestertia. Bina H. S. vel bina Sestertia in neutro genere valebant 15 16 8 3 H. S. valebant 23 15 0 4 31 13 4 5 39 11 8 6 47 10 0 7 55 8 4 8 63 6 8 9 71 5 0 Dena H. S. sive Sestertia, vel 1000 Nummum valeant 79 3 4 Vicena Sestertia, vel XX. millia Nummum 158 6 8 30 H. S. 237 10 0 40 316 13 4 50 395 16 8 60 475 00 00 70 554 3 4 80 633 6 8 90 712 10 00 Centum millia vel C. vel 100 Sestertia valebant 791 13 4 Ducenta 1583 6 8 300 2374 0 0 400 3165 13 4 500 3957 6 8 600 4748 0 0 700 5539 13 4 800 6331 6 ● jam deinceps numerantur per adverbia, ut non dicamus mille millia, vel mille Sestertia, ●ed decies, id est, decies millena millia. Decies continet monetae nostrae supputatione paulo accuratiori 7914 13 4 Vieys 15829 6 8 T●icies 23774 0 0 Quadragies 31658 13 4 Quinquagies 39573 6 8 Sexagies 47488 00 00 Septuagies 55402 13 4 Octogies 63317 6 8 Nonagies 71232 00 00 Centies 79146 13 4 Ducenties 158298 6 8 Tercenties 237440 00 00 Quadringenties 316586 13 4 Quingenties 395733 6 ● Sexcenties' 474880 00 00 Septingenties 5●4026 13 4 Octingenties 633173 0 8 Nongenties 712320 00 00 Millies 791466 13 4 Bis millies 1582933 6 8 Ter millies 2374400 00 00 Quater millies 3165866 13 4 Quinquies millies 3975333 6 8 Sexies millies 4748800 00 00 Septies millies 5540266 13 4 Octies millies 6331733 6 8 Novies millies 7123200 0 0 Decies millies 7914666 13 4 Vices millies 15829333 6 8 
Talentorum apud Antiquos multa fuere genera, Atticum, Euboicum, Aeginense, Hebraicum, Babylonicum, & alia. Sed hoc observandum est, scriptores ubi Talenti mentionem faciunt absque ulla adjectione, vix unquam aliud intelligere quam Atticum, quod valebat nostrae monetae Anglicanae libras, 190.  Talentum Atticum 190 l. Talenta duo 380 3 570 4 760 5 950 6 1140 7 1330 8 1520 9 1710 10 1900 Talenta 20 3800 30 5700 40 7600 50 9500 60 11400 70 13300 80 15200 90 17100 100 19000 Talenta 200 38000 300 57000 400 76000 500 95000 600 114000 700 133000 800 152000 900 171000 100 190000 Talenta 2000 380000 3000 570000 4000 760000 5000 950000 6000 1140000 7000 1330000 8000 1520000 9000 1710000 10000 1900000 Talenta 20000 3800000 30000 5700000 40000 7600000 50000 9500000 60000 11400000 70000 ●300000 80000 ●●00000 90000 ●100000 100000 19000000 200 Millia 38000000 300 57000000 400 76000000 500 95000000 600 114000000 700 133000000 800 152000000 900 171000000 Mille millia Talentorum 190000000  
But Dr. Hakewill, who differs some small matter from his Lordship's Computation, reckons a Talon to be 750 ounces of Silver, which after five shillings the ounce comes to 187 pounds. The Sestertius (saith Hakewill) was among the Romans a Coin so common, that Nummus and Sestertius came at length to be used promiscuously the one for the other; so called it was, quasi Semis-tertius, because of three Asses it wanted half a one, and is thus commonly expressed, JIS, or HIS, whereby is understood two Asses and an half. For the value of it, ten Asses make a Denarius, or Roman penny, so termed, because it contained Dena aera, which were the same with their Asses; so as the Sesterce containing two Asses and an half, must of necessity be found in the Denarius four times: now the Denarius being the eighth part of an ounce, and an ounce of Silver being now with us valued at five shillings, it follows by consequence, that the value of the Denarius is seven pence halfpenny: also the Sesterces being the fourth part thereof, amount to penny halfpenny farthing half farthing, which is half a farthing less than the Bishop's Computation. Touching the manner of counting by Sesterces, a Controversy there is betwixt Budae●s and Agricola, whether Sestertius in the Masculine, and Sestertium in the Neuter, be to be valued alike, which Agricola affirms; but Budaeus upon better reason (in my judgement) denies, and to him I incline, believing that Sestertium in the Neuter contains a thousand Sesterces, according to my Lord Bishop's Table above receited. But here two things are specially to be noted: First, That if the Numeral, or word that denoteth the Number, being an Adjective, and of a different Case, be joined with Sestertium, (by an abbreviation put for Sestertiorum) in the Genitive Case plural, then doth it note so many thousand Sestertii; for example, Decem Sestertium signifies Decem millia, or ten thousand Sesterces. Secondly, If the Numeral joined with Sestertium be an Adverb, than it designeth so many hundred thousand; ex. gra. Decies Sestertium, signifies D●●ies centena millia, ten hundred thousand, or a million of Sesterces; and sometimes the Substantive Sestertium is omitted, but necessarily understood; the Adjective then, or Adverb set alone, being of the same value, as if the Substantive were expressed: as thus, Decem standing by itself, is as much as Decem Sestertium; and Decies the same. Dr. Hakewill.  

Dr. Hakewill his Table of Calculation.  Sesterces are worth in English Moneys.  l s d  Twenty 0 3 1 ob. A Hundred 0 15 7 ob. Five hundred 3 18 1 ob. A Thousand 7 16 3 0 Five thousand 39 1 3 0 Ten thousand 78 2 6 0 Twenty thousand 156 5 0 0 Fifty thousand 390 12 6 0 A hundred thousand 781 5 0 0 Five hundred thousand 3906 5 0 0 A Million 7812 10 0 0 Five millions 39062 10 0 0 Ten millions 78125 0 0 0 Twenty millions 156250 0 0 0 Fifty millions 390625 0 0 0 A hundred millions 781250 0 0 0 Two hundred millions 1562500 0 0 0 Five hundred millions 3906250 0 0 0 A thousand millions 7812500 0 0 0    

CHAP. IV. Of Nysa beset with Trees, like Tmolus in Lydia: Of Bacchus' Temple surrounded with Ivy and Vines; and of his Statue: That there be various opinions about the Country of Bacchus; but that by an Inscription on a certain Quoit in Pythia, it is believed that he was a Theban: Concerning another Bacchus, Son to the River Indus; as also of the Name of the Hill Nysa: Whether Alexander the Macedonian did celebrate the Orgies of Bacchus in Nysa?  
AFter this, having passed over the River Cophenus, they themselves in Boats, and their Camels on foot, in as much as the River is not there very deep, they arrived in the Continent that pertaineth to the King, where the Hill Nysa reaching all along, is set with Plantations to the very top, as Tmolus in Lydia is. It is an easy matter for any one to get up into the same, in that passages are every where made by the Husbandry there used. When they were ascended, they lighted on the Temple of Bacchus, which they say that he himself planted round about with Laurels, in a circumference of so much ground, ●s would be sufficient for an indifferent Temple: and that round about the Laurels he planted Vines and Ivy; also erected his Image in the midst, as knowing that time would bring the Bought to meet, and so frame a kind of Roof; which now is so closely compacted, that neither can the Rain descend, nor Wind blow upon the Temple. There be also Sickles, pruning Knives, and Wine-presses, with all things belonging thereunto, made of gold and silver, and dedicated to Bacchus, as to one concerned in the Vintage: but the Image of Bacchus being made of white Stone, resembleth an Indian Lad. When Bacchus begins his Orgies, and moveth Nysa, the under-lying Cities are said to hear him, and to be moved together with it. Howbeit, there is no small Controversy between the Indians and the Greeks about Bacchus; yea, the very Indians themselves are divided in their Opinions concerning him. For we say, that Bacchus the Theban made an Expedition into India, leading an Army after a mad antic fashion: to prove which, we bring many probable Conjectures, more especially the Monument in Pythia, which is there conserved in the Treasury of the Temple: it is a certain Quoit or Discus made of silver, bearing this Inscription; [1] Bacchus, the Son of Semele and jupiter, from the Indies, to Apollo of Delphos. But the Indians that dwell between Caucasus and the River Cophenus affirm, that Bacchus came out of Assyria into those Parts, and are said to be acquainted with the whole Story of Bacchus the Theban. Whereas they that inhabit the Region between Indus and Hydraotes, and the residue of that Continent, which is bounded by the River Ganges, report, that Bacchus was the Son of the River Indus, and that there came to him that other Bacchus born at Thebes, who touched the Leavy-spear, and communicated to him the Orgies, saying, that he was the Son of Jupiter, and was quickened in his Father's Thigh till his birth, and that he found a Hill near Nysa called Meros', [which signifies a Thigh.] They also report, that the Inhabitants having fetched Grape-kernels out of Thebes, planted the whole Hill with Vines in honour of Bacchus; and that Alexander celebrated the Orgies in the Hill Nysa. But those that dwell in Nysa say, that Alexander ascended not the Hill, (although he greatly desired it, as being both ambitious of Honour, and studious of Antiquity) fearing lest the Macedonians tasting of the Vines, which they had not done of a great while, should either long after home, or fall into a love of Wine, after they had so long been accustomed to Water. For these Reasons therefore he passed by Nysa, having only prayed and sacrificed to Bacchus at the foot of the Hill. Nor am I ignorant that some will be displeased with what I write, in that they who accompanied Alexander, and served under him, have described these things otherwise than the truth required. Whereas I am resolved to follow the truth above all things, which if they also had done, they would not have defrauded Alexander of this commendation. For I suppose it to be more glorious for him, not to have gone up into the Mountain, to the end he might the better keep his Army within the bounds of sobriety, than to go up, as they say he did, and there play the [2] Drunkard and Madman in celebrating the Rites of Bacchus.  

Illustrations on Chap. 4.  
[1] Bacchus', the Son of Semele and Jupiter; was born in the City of Thebes. The account which the Learned Jesuit Galtruchius gives us of this Fable is, that Bacchus was the Son of jupiter and Semele, according to Orpheus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Orph. in Hymnis. Wherefore Homer calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Hesiod saith, he was the Son of jupiter and Proserpina: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Semele suffered herself while she was big with Child, to be deceived by the persuasions of juno, who bore an implacable hatred to all her Husband's Mistresses; for juno disguising herself, came in the habit of an old Woman to Semele, and told her, that it concerned both her Interest and Honour to have jupiter visit her in the same manner as he did juno, viz. with his Thunderbolts in his hand; and that if she should request this favour of him, jupiter would soon grant it her: which Semele accordingly did, and was by this means consumed by fire. Now the Mother Semele being thus destroyed, and jupiter taking pity of the Child within her, separated him from his dead Mother, and shut him up in his Thigh, until the time of his Birth was expired; so that jupiter doing him the office of a Mother, Bacchus was for that reason called by some Bimater. 
Imperfectus adhuc infans genetricis ab alvo  
Eripitur, patrioque tener, si credere dignum est,  
Insuitur femori, maternaque tempora complete.  Ovid. Metam. 3. Also Manilius, lib. 2. Atque iterum patrio nascentem corpore Bacchum, Orpheus in his Hymn upon Sabazius Dionysius saith, that Sabazius inhabited Jupiter's Thigh, which Sabazius, some say, was the Son of Bacchus, and some a Daemon, though most think him to be Bacchus himself, as Orpheus doth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  Theocritus Idyll. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This God had several other Names besides Bacchus; as Hedereus, Servator, Lysius, Lyaens, Nysaeus, Leneus, Dithyrambus, Briseus, Sebasius, jacchus, Elebeus, Thyoneus, and Nyctileus; Ovid. Metam. lib. 4. He is called Vitifer, Thyon●us, Horat. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maenoles, Methymnaeus Deus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Osiris, Hebo, Calydonius, Eubulus, optimi consilii Deus, Zagreus, Edonius, in Ovid. Oreos, Viotalt, by the Arabians, etc. See Orpheus in Hymn. Dionysius. Nebrodes was another Name of Bacchus, which Bochart derives from Nimrod; but this seems very far fetched, and merely in compliment to sacred Chronology. As soon as Bacchus was born, he was delivered to Silenus and the Nymphs, and some say to Ceres, to be educated by them, who in reward of their good service were received up into Heaven, and there changed into Stars, now called Hyades. 
Ora micant Tauri septem radiantia Flammis,  
Navita quas Hyadas Graius ab imbre vocat.  
Pars Bacchum nutrisse putat, pars credidit esse  
Tethyos has neptes Oceanique senis.  Ovid. lib. 5. Faster. When Bacchus came to be of age, he passed through greatest part of the World, and made War upon the Indians, whom he overcame, and in their Country built the City Nisa, here mentioned by Philostratus. He is said to be the first that introduced the custom of Triumphing; at which time he wore a golden Diadem about his head: his Chariot was drawn by Tigers; his Habit was the skin of a Deer; and his Sceptre was a small Lance, adorned with branches of Ivy and Vine-leaves. He invented the use of Wine, which he gave to the Indians to drink, who at first imagined he had given them poison, because it made them both mad and drunk. They did at first frequently sacrifice men unto him, but since his Expedition into India, he was content with other Sacrifices, such as Asses and Goats; to signify, that those who are given to Wine, become as sottish as Asses, and as lascivious as Goats. Sine Cerere & Bacch● frig●● Venus. Bacchus was brought up with the Nymphs, which teacheth us, that we must mix Water with our Wine. He never had other Priests but Satyrs and Women, because the latter had followed him in great companies throughout his Travels, crying, singing, and dancing after him▪ in so much that they were called Bacchanales, Mimallones, Lenae, Bassarides, Thyades, and Maenads, Names that express fury and madness. The greatest Solemnities performed in honour of this God, were celebrated every three years, and called therefore Trieteria, or Orgya, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a transport of anger, because the mad Women clothed themselves with the skins of Tigers, Panthers, etc. when with their Hair hanging about their ears, they ran over the Mountains, holding lighted Torches in their hands, and crying out aloud, Eu ho Evan, eu ho Bacche, which is, Good Son, a Name given him by jupiter, when in the War with the Giants, this Bacchus in the form of a Lion ran violently upon the first, and tore him in pieces. Bacchus was usually painted riding on a Tiger, having in one hand a bunch of Grapes, in the other a cup full of Wine, with a Mitre on his head, an ornament proper to Women, or with a bald pate, which signifies the effect of the excess of Wine. He wore sometimes a Sickle in one hand, a Pitcher in the other, and a garland of Roses on his head. He did always appear young, because Wine moderately taken purifies the Blood, and preserves the Body in a youthful strength and colour. His Temple was next to Minerva's, to express how useful Wine is to revive the Spirits, and enable our Fancy to invent; for which reason, the Heathens did sacrifice to him the quicksighted Dragon. The chattering Pie was also sacred to Bacchus, because Wine doth cause us to prattle more than is convenient: his Sacrifices were usually performed in the evening, and at night. Also it is reported of him, that he carried a Torch before Proserpina, when she was led to be married to Pluto the infernal God. juno could never endure the sight of him, wherefore she laboured to drive him out of Heaven, and to banish him from all society; he fled from her fury, and as he was reposing himself under a Tree, a Serpent named Ambisbaena bit him, but he killed it with a Vine branch, which is a mortal poison to some Serpents. juno continued her hatred for him, because he was her Husband's Bastard, until she cast him into a Fit of madness, which made him undertake an Expedition against the Indians, and overrun all the Eastern Country's: Lusus was his Companion, from whom Portugal is called Lusitania.  
The truth of this Fable is; that Liber, otherwise called Dionysius, Bacchus, or Osiris, by the Egyptians, was a King of Nysa, a City in Arabia Faelix, who taught his people, and the Inhabitants of the adjoining Countries, many useful Arts, as the ordering of the Vine, and the preserving of Bees. He established several good Laws, and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He persuaded the people to sacrifice to their Gods, for the which he was much honoured by all civil Nations. The Grecians established several Festival days in honour of him; the chief are their Trieteria, kept every three years, in remembrance of his Indian Expedition, performed in that space of time; also their Apaturia, their Phallica, and their Lenaea, in the beginning of the Spring, for his blessing upon their Vines. This latter Festival was named Orgya, because his Proselytes did express in it nothing but fury and madness, although this Name is sometimes taken for all his other Festivals. The Romans had appointed the Ascolia in honour of Bacchus, at which time they carried the Statues of this God about their Vineyards, as the Papists do beyond Sea their Host, or the Priest's God about their fields, that he might bless the Fruits of the Earth. Afterwards the Procession of Bacchus did return to his Altar, where raising the consecrated Victim on the top of a Lance, they did burn it to the honour of Bacchus; then taking his Statues and Images, they hung them on high Trees, imagining, that they would contribute to the increase of their Grapes and Vines. This Festival is called the Festival of God, and was celebrated about the month of May.  
Tit. Livius (lib. 39) relates a strange Story of the Festivals of Bacchus in Rome, introduced by a Fortune-teller of Greece: that three times in a year the Women of all qualities did meet in a Grove called Simila, and there acted all sorts of Villainy; those that appeared most reserved were sacrificed to Bacchus; when, that the cries of the murdered and ravished Creatures might not be heard, they did howl, sing, and run up and down with lighted Torches: but the Senate being acquainted with these night-meetings, and filthy unclean practices, banished them out of Italy, and punished severely the promoters of them.  
Now the Beasts that were dedicated to Bacchus, were the Goats and the Dragons; the Egyptians offered Sows. The Trees consecrated to him were the Ivy-tree, the Oak, the Fig, the Vine, the Smilax, and the Fir-tree. It was the custom, that all those who sacrificed to Bacchus, did approach the Altars with a Branch or Grown of one of those Trees in their hands, which they offered unto him. Bacch●s was sometimes seen with a Garland of Daffodil or Narcissus about his head. His Priests (as I said before) were Women painted in frightful shapes, with Snakes for their Girdles, and Serpents twisted about their Hair, to represent their Cruelty. This God did (as the Poets tell us) punish all those persons who neglected or opposed his Worship: Thus Alcibous (as Philostratus writes) was transformed into a Bat, because he would not sacrifice to him. And the Pirates of Tyre, that stole him with an intent to abuse him, were changed into Dolphins; for when they had brought him on Shipboard, he forced them into the Sea in the shape of a raging Lion. See Homer in Hymn▪ and Ovid in Metam. Now besides this Son of jupiter and Semele, there were several other Bacchus', of whom Cicero makes this mention, lib. 3. de Nat. Deor. Dionysos (inquit) multos habemus: Primum, F. jove & Proserpina natum: Secundum, Nilo, qui Nysam dicitur interemisse: Tertium, Caprio patre, eum Regem Asiae praefuisse dicunt, cujus Abazea sunt instituta: Quartum, jove & Luna, cuisacra Orphica putantur confici: Quintum, Niso natum & Thione, à quo trieterides constitutae putantur. At de nullo horum prope fit mentio à Poetis, nist de jovis & Semele's filio. Lastly, Some who have a pretty knack of extorting things contrary to all sense and reason, only to serve their own turns, pretend to fetch this Story of Bacchus, as well as all other profane Story, out of the sacred Scriptures, some deriving the Name Bacchus, from the Hebrew word Bar-chus, the Son of Chush, i. e. Nimrod, as doth Bochartus. Others, as Vossius, make Bacchus the same with Moses. But of this see more at large in Bochartus, and in his Transcriber, Theophilus Gale, in his Court of the Gentiles; as also Stilling fleet's Origines sacrae.  
Thus Learned Fops with Beard in hand debate  
Omnipotent Doubts, which they themselves create:  
As Reverend Ape with no small care and pains,  
Vnties those knots he made in his own chains.  
[2] Play the Drunkard and Madman; Drink, during the operation of the Distemper▪ will act over all the Humours habitual in Madmen: other Vices but altar and distract the Understanding, but this totally subverts both the Body and Intellect. 
— Cum vini vis penetravit,  
Consequitur gravitas membror●m, praepediuntur  
Crura vacillanti, tardescit lingua, madet mens,  
Nant oculi, clamour, singultus, jurgia gliscunt.  Lucret. lib. 3.479. Every man's Heart is a den of Beasts, which Drink lets open: and this makes Drunkenness so much more dangerous to some than others; for if some dull phlegmatic men open their dens with Drink, out will come only some silly Cur-dog, or harmless Lamb, viz. some bawdy Jest, ridiculous old Story, or the like. Whereas if others who have hotter brains, and more refined spirits and sense, open their dens, out comes a Lion against the State, or a Bear against the Church, or some mischievous Jest or satire against Superiors, which may prove their ruin. Drink does not so much create new Thoughts or Opinions in us, but rather divulge those which lay hid in us before; and he that calls you Knave and Fool when he is drunk, thinks you neither a Saint nor a Solomon when he's sober. 
— Tu sapientium  
Curas, & arcanum ●●coso  
Consilium retegis Lyaeo.  Horat. Lib. 3. Od. 21. Plato writeth, That for the finding out the Dispositions of young men, Banquets were therefore sometimes permitted, wherein great Drinking was used, that thereby the young people might discover their most secret Inclinations. josephus reporteth, that by making his Enemy's Ambassador drunk, he discovered all their Secrets. Some few I have known, who are more cautious to buy, sell, or make Bargains, when they are in Drink, than when they are sober; but such are very rare, and seldom arrive to that pitch, till they have served out a Prenticeship in Drinking. Those that are of a dull, cold, phlegmatic Complexion, Drink makes them stupid and sleepy, whereas the hot and sanguinary become mad and frantic therewith; however both render themselves sufficiently ridiculous, not only to others, but even to themselves, when they become sober. Therefore he that thinks to drink away sorrow, does but increase it, when on the morning after the Debauch, like a Clap ill cured, it returns with a violent Pox of Melancholy and ill Humour. The many and dear Fraternities that are made over the Pot, have ruined thousands; as if nothing were too great or too good for him that helps to make me a Beast. To see the Hugs, Kisses, and close Embraces, that pass between Pot-Companions, would be most diverting to any slander by that were unconcerned. For an instance of the ridiculous Fancies of men in Drink, Athenaeus (lib. 2.) tells a pleasant Story of some young men, who were so infatuated with Wine, that they fancied themselves in a Storm at Sea; whereupon they cast out of the Window into the Street, all the Bedding and Furniture that was in their Chamber, thinking to avoid Shipwreck by lightning the Vessel: now when many came running, and carrying away every one somewhat of the Goods that were cast out, and that this drunken Crew, neither all that day nor the night following, could be brought again to their right wits, there were some Officers that went into the House, where they found these Drinkers vomiting, as if they were Sea-sick, and giddyheaded; the Officers ask them what they were a doing, they answered, that the Tempest had so beaten them, that to save their Lives, they were forced to cast their Lading overboard. The Officers standing amazed hereat, one of the eldest of the Drunkards said unto them, As for me, noble Tritons, (taking them for Sea-gods) fear hath made me throw myself on this Bed, to be so much the safer in the bottom of the Vessel. The Officers pitying the madness of the poor Fellows, advised them from thenceforward to drink less Wine, and so left them. The young men thanking them replied, If after this Storm we ever come to Land, we will acknowledge you among the other Sea-gods for our Saviour's, seeing you have appeared unto us as Patrons to save and preserve us. And ever after this House was surnamed the Galley-Athen. lib. 2. Therefore considering the irregular motions of men in Drink, were such capable of Counsel, I should advise them, if unfortunately overtaken by such a Distemper, not to remove from the place they received it in, whereby some part of the shame, and more of the danger, may be avoided. The opinion that Coffee will recover men in Drink to their right senses, have exposed many in that condition to the laughter of a whole Coffee-house, and thereby cured them for the future, not with Coffee, but shame. The Examples of this kind of Luxury are many and famous among the Ancients, as well Greeks as Romans: Of this Art of Drinking, Alcibiades was a Master, as also Alexander the Great; and Cyrus preferred himself before his Brother Artaxerxes, for being the better drinker. Lipsius (in his Epistle de potoribus Antiq.) tells us of one Firmus, who under the Emperor Aurelian drank off two Buckets full of Wine. Bonosus (who lived about the same time) was much such another, being used to say, Non ut vivat natus est, sed ut bibat; and afterwards he being hanged for some misdemeanour, they used to jeer him, saying, Amphoram pendere, non hominem; that a Barrel or Tankard hung there, not a man. Capitolinus reports of the Emperor Maximinus, Bibisse saepe in die vini Capitolinam amphoram, which Amphora contains of our Measure nine Gallons, counting a Gallon and a Pint to the Longius, whereof the Amphora contains eight. Also Vopiscus, in the Life of Aurelian, tells of one Phagon, who drank out in one day, plus Orca, which Orca (saith Lipsius') is a Wine-Vessel, much bigger than an Amphora. Nay, the Emperors themselves were so much addicted to this Vice, that Tiberius Nero, propter nimiam vini aviditatem, (saith Suetonius, ch. 42.) was nicknamed Biberius Mero; also that for their great drinking, he preferred Piso to the Provostship of the City, and Flaccus Pomponius to be Precedent of the Province of Syria, styling them in his Letters Patents, jucundissimos & omnium horarum amicos. He likewise preferred a mean inconsiderable Fellow to the Treasurership, (before persons of great quality that stood in competition with him) only for drinking off an Amphora of Wine at a Feast. To these may be added that Epitaph which Camerarius (ch. 94.) mentioneth to be found at Rome, without the Gate Capena: 
Heus, hic situs est Offellius Buratius Bibulus,  
Qui dum vixit, aut bibit, aut minxit; abi praeceps.  Which agrees with this other Epitaph of Timocreon the Rhodian, thus delivered by Lilius Gyraldus in his Poetical History: 
Multa bibens, tum multa vorans, male denique dicens  
Multis, hic situs est Timocreon Rhodius.  In fine, how far this Vice prevailed among the Commons of Rome, may appear by that of Macrobius: Saturn. lib. 3. ch. 17. who says, that at that time when the Lex Fannia, was made against Drunkenness, things were at such a pass, Vt plerique ex plebe Romana vin●, etc. that the greatest part of the common people of Rome came loaden with Wine into the Council-house, and when drunk, consulted of the safety of the State: much like the common Boars of this Kingdom, who at our Elections for Members to serve in Parliament, seldom know which man to choose for their Senator, till Drunkenness has enlightened their Understandings. Of this Debauchery of the Ancients, see more in Plutarch, and Pliny, lib. 4. ch. 22. Macrobii Saturn. juvenal, Lipsius, Camerarius, and Hakewill's Apology, lib. 4. ch. 6.  
As for the manner of their Drinking, Ammianus Marcellinus (lib. 22.) writes, that their Pots were heavier than their Swords, Graviora gladiis pocula erant. Among the rest, they had a kind of Cups which Horace calls Ciboria: 
— Oblivioso laevia m●ssico  
Ciboria imple.—  Lib. 2. Od. 7. At their drinking Assemblies they ever made choice of a Lord of Misrule, who was to judge and decide all Controversies; and this Office was won by casting Lots, wherein the principal Chance was Venus: 
— Quem Venus Arbitrum  
Dicet bibendi.—  Horat. Lib. 2. Od. 7. Their Rules of Drinking they borrowed for the most part from the Greeks, who were the most debauched people of all others. Of these Rules, one was to drink down the evening Star, and drink up the morning Star, Ad diurnam Stellam matutinam potantes, saith Plautus. Another commonly practised among them was the drinking of so many Healths, as there were Letters in their Mistress' Name: 
Naevia sex Cyathis, septem Iustina bibatur,  
Quinque Lycus, Lyde quatuor, Ida tribus.  Mart. Yet Plutarch in his Symposiaks makes as if they were superstitious of drinking four Healths, perhaps because of the even Number: Aut quinque bibe, aut tres, aut non quatuor. Moreover Seneca assures us, that the Women excelled the Men in this Vice of Drinking, saying, Non minus pervigilant, non minus potant, etc. They no less sit up late in the night, they drink no less than men; nay, they challenge men to the anointing their Bodies, and swilling down of Wine, evacuating upwards what they eat and drink, as well as they: Senec. Epist. 96. Above all others, their Poets were most infected with this kind of Debauchery▪ in so much that Marshal tells us of himself, that sober, he was no body for Invention, but drunk, fifteen Poets strong: 
Possum nil ego sobrius, bibenti  
Succurrunt mihi quindeoim Poetae.  Lib. 11. Ep. 7. This made them pass that severe Censure upon Water-drinkers, when Horace says, 
Nulla manere diu, nec vivere carmina possunt,  
Quae scribuntur aquae potoribus.—  For my own part, I never was a Poet, but I have been a Water-drinker, and must so far disagree with the Ancients as to declare, that when I drank other Liquors, (which I never did, but to prevent myself from being the spy and wonder of the Company, or out of the difficulty of procuring such Water as was good) I ever found that small stock of Understanding I had much debilitated and weakened, even by a moderate quantity of Wine, and other Liquors, whose Fumes (if men rightly consider it) render them witty only in their own conceit: neither is this all, but the Palsies, Convulsions, Fevers, and other Sicknesses, which frequently attend upon Drinking, render other Liquors as unwholesome, as Water may seem unpleasant. All hot things do in some measure destroy natural heat; and to talk of comforting a healthful Stomach with Cordials, is to talk like a Quack: since I have never known men have colder Stomaches, than some that are great drinkers of Wine and Brandy. Now as this natural heat causes our digestion, and as all hot Liquors tend to the destroying of this natural heat, so by consequence, Water (which many besides myself, by a glass after meals have experienced) must be of all Drinks the most helpful to a bad digestion. Water serving only for a Vehicle, agrees better with variety of Meats, being like the Menstruum of the Chemists, and the uniting Medium of the Lullists, which serves to reunite all different Bodies into one alone; patiently attending their disposition without corrupting, as Wine and Vinegar doth; and without leaving behind in the Kidneys the Tartar, or Lee of Wine, which is the seed of the Stone, wherewith Water-drinkers are not so commonly troubled. Those that drink Water, have a better appetite than those that drink Wine, which is an argument that Wine helps concoction less than Water; and no wonder, since as Galen saith, Wine increases thirst instead of quenching it, as Water doth. Besides Beasts, there are a hundred drink only Water for one that drinks Wine, reckoning Tartars, Chinese, Indians, and the common people among the Turks, who are prohibited it by the Law of their Prophet. Lastly, To object the coldness of the Climate there is little reason, since as I showed you before, Water cherishes and not destroys the natural heat within us; nay, if Wine may be thought natural to any, I should think Nature designed it rather for those Countries where the Vine prospers most, as France, Italy, etc. Also the Life of man before the use of Wine, viz. before the Flood, is said to have been much longer than it hath been since. Of this see more in that excellent Treatise of Cardan de Aqua.    

CHAP. V. Of the Rock Averna, fifteen furlongs broad, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. birdless, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bird; also the Reason why it was so called: What a good Trooper and Soldier ought to do: Of a Boy driving an Elephant; and also of the Elephant himself.  
AS for the Rock [1] Aornus, not far from Nysa, Damis writeth, that he saw it not, in that it lay something out of their way, and the Guide was afraid to turn aside out of the direct Road. Howbeit he writeth, that he heard that this place was taken by Alexander: also that it is called Aornus, not from its being fifty furlongs high, for the sacred Birds are seen to fly much higher than that; but because on the top of the Rock there is a certain Cleft, which draweth to itself the Birds that fly near it; as may be seen at Athens, in the Porch of the 
* Or Minerva's Shrine  Parthenon, and also in many places of Phrygia and Lydia: for this Reason was the Rock called Aornus, and is so without Birds. As they were travelling towards the River Indus, they light on a Lad who was about thirteen years old, and sitting on an Elephant, did grievously beat him. All admiring at this sight, Apollonius asked Damis, what he thought to be the part of a good Horseman? To which he answered, What else but sitting fast on his Horse, to govern him, to guide the Reins, and if he be unruly, to cudgel him; moreover to take care that he fall not into a Pit, Ditch, or Hole, when he passeth through a Lake, or through the Dirt. Is nothing else required of a good Horseman, said Apollonius? Yes, by Jove, answered Damis, when he goeth up a steep place, he must let lose the Reins to his Horse; and on the contrary, when he goeth down, he must hold him in. Likewise, sometime to struck his Main or Ears, and not always to beat him, seemeth the duty of a wise Rider; and I should commend a man that road in this manner. But what Arts must he have that rideth a War-horse, said Apollonius? Damis replied, He must have not only those which I before rehearsed, but to be able also to strike the Enemy, and defend himself, as also to pursue and retreat, and to enure his Horse not to startle at the sound of the Buckler, or glistering of the Helmet, or at the shouting of the Enemies when they begin to fight; for these things likewise belong to good Horsemanship. What then think you (said Apollonius) of this Lad that rideth on the Elephant? Damis answered, He is a more admirable Rider, than those which I have described; for to command a Beast of so vast a bulk, when he himself in the mean time is of so small a Body, and to direct him with a Sheephook whither he pleaseth, casting (as you see) the same upon him as it were an Anchor, also not to dread the sight and height of the Beast, nor his great strength, seemeth unto me to be more than humane Art. And (so help me Pallas) I should not have believed another man, who should have told me this Story. But what if one would sell the Lad (said Apollonius) would you buy him? Yes, answered Damis, that I would, though I gave all I had for him. For to exercise dominion over the greatest Beast the Earth seeds, as over a high Tower that he had seized on, seemeth to me a thing agreeable to none but a most generous and noble disposition. What would you do with the Lad (said Apollonius) unless you bought the Elephant too? Damis replied, I would make him controller over my House, and all that I have, supposing that he would order them better than I can do. But are not you yourself (said Apollonius) able to manage your own Affairs? Yes, answered Damis, as well as you are able; for laying aside the care of my own Affairs, I go about with you, out of a desire to learn and understand the things that are done in foreign Parts. But if you had bought the Lad, (said Apollonius) and had two Horses, the one fit for the Race, the other for the War, would you set him upon both indifferently? I would set him upon the Race-horse, answered Damis, in as much as I see other men do so; for how could he manage a War-horse, who is not yet able to bear a Buckler, or Breastplate, or Helmet, without which a Trooper cannot ride. Again, how could he possibly handle a Spear, who is not able to manage a Bow and Arrows, being as yet only accustomed to Bracelets? Then is it some other thing (said Apollonius) that rules and governs this Elephant, and not this Rider, whom you seem to adore for the strangeness of it. But what may that be, answered Damis, for I see nothing but the Lad upon the Elephant? This Beast (said Apollonius) is the most docible of all Beasts, and being once accustomed to live under a man, endureth any thing from him, confor●●●● himself to the same manners, and rejoiceth to take bread out of his hands, 〈◊〉 little Dogs are wont to do. And when the man is coming, the [2] Elephant fawneth with his Trunk, permitting the man to thrust his head into his jaws, holding them open so long as he pleaseth, as we saw among the Nomads. But at night he is said to bewail his servitude, not with a loud voice, as a● other times, but with a low and gentle murmur. And if a man chance to come upon him whilst he maketh moan, the Elephant presently ceaseth as if he were ashamed. Wherefore the Beast itself (O Damis) is its own Commander, and the persuasion of his own Nature doth more move him, than he that rideth upon him, and directeth him. Now when they were come to the River Indus, they report, that they saw a whole Herd of Elephant, passing over the River▪  

Illustrations on Chap. 5.  
[1] THe Rock Aornus, or Aornis, quasi avibus inaccessa; a Hill or Rock amongst the Indians, fifty furlongs high, over which (as Philostratus and other Authors write) no Birds will fly: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dionys. Perieg. vers. 1149. This Mountain is famous amongst all those Authors that 〈◊〉 of the Expedition of Alexander the Great into India, as Lucius Florus, lib. 2. Quint▪ Curti●s, lib. 8. and Arrianus, lib. 4. The River Indus runs at the bottom of it, as Strabo delivers, lib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Plutarch writes, that Alexander the Great said, he feared not to make himself Master of this place, it being possessed by a timorous kind of me●. Concerning this Rock, Lucian (in Rhetor. Precept.) thus speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are other Places of this Name, as a Lake in Italy near Eridanus, into which Phaeton was said to be struck with Lightning.  
[2] The Elephant: There is no Creature (saith Topsel) which hath so great demonstration of the Power and Wisdom of God, as the Elephant, both for proportion of body, and disposition of spirit; which though like a living Mountain for bulk, no little Dog is more easily handled, and rendered more serviceable, tame, or tractable. These Beasts (saith Pliny, lib. 8. ch. 11.) are usually bred in hot Eastern Countries▪ for not being well able to endure cold, they delight most in the East and South, as India, and some Parts of Africa. Before the days of Alexander the Great, there were never any Elephants in Europe, but he fight against Porus, King of India, wan several Elephants from him. How many wounds these Beasts received, and how bravely they fought for their Masters, Curtius hath related, lib. 8. The Indian Elephants are most commonly nine cubits high, and five cubits broad; but in Africa, they be about eleven foot high, and of bigness proportionable to their height. Their Colour is for the most part of a Mouse-dun, or black; yet there was once one seen in Aethiopia all white. And in Pegu the King hath many of that colour, it being part of his Title, King of the white Elephants. Purchas. Pilg. lib. 5. They have a Skin so hard, (excepting on their Belly) that it is almost impossible to pierce it with any Sword or Spear. It hath on it very few hairs, and is full of Chaps or Crevices, wherein there is such a savour, as invites the Flies to a continual Feast, when by shrinking of his skin together, he encloses them, and kills them, not being able to drive them away with his Tayl. He hath a long trunk Nose, and mighty Teeth▪ whereof four being within his mouth, serum to grind his meat, and two hang down from his upper Jaw. He hath a Tail slender and short like ● Rat, but his Legs of an infinite strength. His Head is very large; but his Ears small, like the Wings of a Bat; and some have no Ears at all. Their Eyes are like the Eyes of Swine, but very red. Of their Teeth our Ivory is made. His two chief Enemies are the Dragon, and the Mouse called Rhinocero, which last destroys him by running up his Trunk. The Elephants are long-lived, some being almost 200 years old. For the manner of taking them, Mu●ster saith, it is by cutting down a Tree against which they use to 〈…〉 they sleep. Another way whereby they use to take them, is by setting wild Elepha●●● to fight with those that are tame, when in the mean while during the combat they ●etter and ensnare them. These Creatures are said to be so modest and bashful, that the Male never covereth the Female but in secret, and that never but once in two years, when the Male is five years old, and the Female ten. Of this see more in Topsel, Ges●er, Purchase, and Swan's Speculum Mundi▪ also Maffaeus, lib. 1.    

CHAP. VI That there are three sorts of Elephants: Of an Elephant above four hundred years old; and that he had sometimes fought for King Porus against Alexander: Also of another Elephant called Ajax, taken four hundred years after a certain War in Lybia: Their Opinion untrue, who would have the Teeth of Elephants to be rather Horns, than Teeth: Finally, what Teeth are bluish, what white, what great, what small, and what easy to be cut.  
MOreover, that they had heard how some Elephants live in the Fens, others in the Mountains, others in the Plains; that they are taken for the use of War, and fight with Turrets on their backs, wherein ten or fifteen Indians do stand, and out of them as out of Forts they throw Darts, or discharge Arrows, against the Enemies. The Beast himself accounteth his Trunk as his Hand, and useth it to dart things away from him. And as much as a Lybian Elephant is bigger than a Nysaean Horse, so much is an Indian Elephant bigger than an Elephant of Lybia. As for the Age of Elephants, and that they are very long lived, is recorded by others. But they say, they lighted on an Elephant near [1] Taxilla, (the greatest of all the Cities in India) whom the Natives anointed and crowned with Garlands, for that it was one of them that fought for King [2] Porus against Alexander; which for the ready service that he performed in that Battle, Alexander consecrated to the Sun. He hath also golden Chains about his Teeth, or (if you had rather call them so) his Horns; and on the Chains, these Greek Letters inscribed [3] Alexander the Son of jupiter dedicateth Ajax to the Sun For this Name (Ajax) he gave to the Elephant, as beautifying him being great, with a great Name. Now the Natives conjecture, that it was about 350 years from the abovesaid Fight; not relating withal how old the Elephant was when he fought in the Battle. But Juba who sometimes reigned over the Lybians reporteth, that the Lybian Riders mounted on Elephants, did on a time fall together by the ears, and that the one party of the Elephants had a Tower graved on their Teeth, but the other had nothing graved on theirs. Now when the night grew on, and gave a period to the Fight, that party which had the Tower graved on their Teeth being worsted, fled into Mount Atlas; one whereof he took 400 years after, and found the mark hollow in his Teeth not worn out by time. The said Juba supposeth, that they ought rather to be called the Horns, than the Teeth of Elephants, in that they grow out of their Temples. And for that they fasten them not on any other thing, they likewise abide the same that they grew at first, without any shedding or growing again like Teeth. But I assent not to those Reasons: for Horns, if not all, yet at least those of Elephants, shed and grow again. But as for Teeth, indeed those of men do shed, and grow again: nevertheless there is no Beast whose Teeth fall out of themselves, being double or standing out, or come again in the place of them that fall out; for Nature hath implanted the Teeth in their Gums, to serve them instead of Arms. Besides, the Horns do every year draw as it were a certain Circle about their roots, like Sheep, Goats, and Beefs. The Teeth spring up very smooth, and unless they be broken, remain so perpetually: for they seem to partake the matter and substance of a Stone; likewise those living Creatures only have Horns which part the Hoof. But an Elephant hath five Claws, and a Foot parted into many clefts, that he may not fasten his foot deep in the ground, when he standeth in a moist place. Furthermore, Nature giving hollow Bones to horned Beasts, produceth likewise outwardly a Horn; whereas the Bones of Elephants are full, and every where alike: so that if any one open them, and inspect the middle of them, he shall find in the midst a little hole, such as is wont to be in Teeth. As for the Teeth of such Elephants as live in the Fens, they are bluish, porous, and hard to be wrought: for in many places there are Crannies, and in other parts certain Knobs, like to Hailstones, which do not yield to the Artist. But the Teeth of such as live in the Mountains are less than those, yet are white enough, and capable of being wrought: howbeit the Teeth of such as live in the Plains are the best; for they are the greatest and whitest, also easy to be cut, and may with little labour be wrought into any fashion you please.  

Illustrations on Chap. 6.  
[1] TAxilla, a famous City of India, in the Kingdom of Varsa, situated between the River Indus, and the River Hydaspes. See Pliny, lib. 6. ch. 17. Strabo, lib. 15. Also Arrianus, and Curtius.  
[2] King Porus, was a famous King of the Indians, against whom Alexander fought, and took him Prisoner, as both Plutarch and Curtius write: after which, Alexander ask him how he would be handled, Porus replied, In a Princely manner; Alexander then demanding of him, if he had any thing else to say, I have comprehended all (said Porus) in that word Princely. Whereupon Alexander did not only restore to him the Viceregency of his own Kingdoms, but also of many other Country's. It is reported, that this King Porus was four cubits and a shaft in height; and of bigness proportionable to the Elephant he road. Suidas writes, that this King lived on nothing but Herbs and Water.  
[3] Alexander, the Son of, etc. surnamed the Grea●, from the grandeur of his Acts. He was descended of the two best Families in Greece; his Father being Philip, King of Macedon, and of the Lineage of Hercules: his Mother Olympias, the Daughter of Neopt●lemus, King of the Molossians. The time of his Birth was the first year of the 106th Olympiad, in the 6th. day of the Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or August, according to the julian Calendar. The day of Alexander's Birth was famous for several things: 1. On that very day his Father Philip obtained a Victory over the Illyrians, by the good Conduct of his General Parmeni●. 2. On that very day Philip was declared Victor at the Olympic Games. 3. On that same day the Temple of Diana at Ephesus was burnt by Erostratus: as say, Plutarch. in Alexand. Pausan. S●lin. ch. 49. Cicero de Divinat. lib. 2. & de Natura Deor. From hence it was that the Magicians delivered, that Alexander would one day be the Firebrand of Asia. As for the manner of his Birth, it is said, that his Mother Olympia dreamed on her Wedding-night, that Lightning fell into her Belly, and that there was a great light Fire which dispersed itself in sundry flames; also his Father King Philip, soon after he was married, dreamed that he did seal his Wife's Belly with the print of a Lion: which Aristander expounded to signify, that his Queen was with Child of a Boy who should have a Lion's heart. Some fabulous Writers say, that he was begotten of his Mother by jupiter Ammon, in the likeness of a Serpent: wherefore as Philostratus here mentions, he was styled by many the Son of jupiter, as in Gyrald, lib. 1ST Hist. Dear▪ & Varro in Fragm. also Plutarch. Both Alexander and his Father Philip were born in a Greek City named Pella, situate in the Kingdom of Macedonia, from whence they were called Pellaei, as well by Lucan as juvenal: Vnus Pellae● juveni non sufficit orbis. Lastly, For his Person, his Complexion was white, inlaid with red, his Constitution hot and fiery, his Temper ambitious, passionate and hasty, his Body of a sweet fragrant odour, and his Inclinations addicted more to Wine than Women. He was easily persuaded to any thing by Reason, but never by Force, and that even in his very youth; when as Quintilian says, Mihi detur ille puer, quem lanus excitet, quem gloria juvet, qui victus fleat.  
As for the manner of Alexander's Education, at 15 years of age he was committed to the tuition of that great Philosopher Aristotle, under whose Instruction he spent 5 years, where he learned all s●ch Sciences as are requisite in a Prince. He studied Ethics, Politics▪ and all other parts of Philosophy, even in Physic he exercised not only the Theory but Practic, administering Physic to many of his sick Friends. Leonides was also joined in Commission with Aristotle for the instructing of him; nevertheless Alexander had not that affection for any of his Masters, no not for his own Father, as for his Master Aristotle; whereupon being asked by one of his Friends, why he set a greater value upon Aristotle than upon his Father Philip, his Answer was, Quoniam à patre accepi ut viverem, à praecep●ore vero accepi ut bene viverem: nay, King Philip himself had so great an esteem for Aristotle, that writing to him he said, Gratias ago Diis, non tam quod mihi natus est fili●s, quam quod eum nasci contigit temporibus vitae tuae; spero enim, ut à te edoctus, dignus existat & nobis, & tanto regno. Moreover he rewarded him highly, when besides other noble Presents, King Philip for his sake restored Aristotle's ruined Country Stagir●. The greatness of Alexander's Spirit appeared in nothing more, than in his dexterous manage of that wild Horse Bucephalus, which his Father Philip had bought for 13 Talents, and which no man living was ever able to ride but Alexander. This Horse by his great courage and speed, had in several Engagements preserved Alexander's life, and relieved him from the fury of his Enemies, till at last being slain by a Dart in his Indian Expedition, Alexander in honour of his memory did there erect him not only a famous Sepulchre, but also a great City in India, which he called after his Horse's Name Buceph●lus. Pliny, lib. 6. ch. 20. Strabo, lib. 15. Gellius, lib. 5. ch. 2.  
Now for the several Alliances which Alexander (being of man's estate) contracted, they were these: He had 4 Wives: 1. Statira, the Daughter of Darius Codomannus: 2. Barsine, of whom he begat his Son Hercules: 3. Parysatida: and 4. Roxana, of whom he begat his Son Alexander. And besides these, he had 365 Concubines, as Diodorus writes. Of all his men Favourites, he had the highest veneration for Craterus, but the greatest affection for Hephaestion, being often used to say, Craterus amat Regen●, Hephaestion autem amat Alexandrum: The one loved his dignity, the other his person: And accordingly he conferred honour on Craterus, but reserved his private familiarity and friendship for Hephaestion: Plutarch. in Apotheg. All his Secrets he communicated only to Hephaestion, as appears by that private Letter, which having received from his Mother Olympias, he showed him, and afterwards plucking a Seal off from his finger, put it to Hephaestion's mouth, thereby importing his secrecy in that Affair. Plut. in Alexand. 
Arcanis dictis linguam obsignare memento:  
Dictor●m non majus depositum est opibus.  Lucian in Epig. lib. 3. Antilog. Tit. 51. To begin now with the Reign of Alexander the Great, we must observe, that it lasted 12 whole years, whereof the first six were only over the Kingdom of Macedon, the rest over the whole Empire. King Philip being slain by Pausanias out of a private revenge, young Alexander succeeded to his Kingdom in the 20th. year of his Age: when he had no sooner settled himself in his Throne, and finished his Father's Exequys, but was surrounded with Troubles on every side from his Neighbours, who thought to take the advantage of his Youth, to dispossess him of his Kingdom: as did the Athenians, in their Conspiracy with Attalus, also the rest of the Barbarians, who were subject to the Kingdom of Macedon. Whereupon Alexander first reduced the Barbarians, near the River Danubius, where in a great Battle he overthrew Syrmus, King of the Triballians. 2. Having understood that the Thebans revolted from him, his next Expedition was against Thebes, as well as against the athenians, who were in Confederacy with the Thebans; against both these he proved very successful: the stubborn Thebans refusing all o●●●rs of kindness from Alexander, were together with their City utterly ruined and destroyed; whereas the Athenians rendering themselves upon discretion, and imploring remission for their faults, were again received into his favour: it is remarkable in the subversion of Thebes, that Alexander showed his generous esteem of Virtue and Learning, when he preserved and pardoned the virtuous Lady Timoclea, the whole Family of Poet Pindorus, together with all the Priests and Religious Orders; excepting which, he sold all the rest for Slaves. 3. By this means, Alexander having settled all his Affairs at home, and being unanimously elected General of all Greece, a Council of War was called, in order to the enlarging his Empire abroad: wherein it was resolved, that his next attempt should be upon Asia, when being interrupted his passage at the River Granicus, by some Forces of Darius Codomannus, King of Persia, he there overthrew the Persians, and foraged all Phrygia and the Asian shore, even to Cilicia: also Diodorus writes, that he at that time subdued all Caria. Diod. lib. 17. And that in the City Gordius in Phrygia, not being able to untie the Bark which was wreathed about the Chariot, he cut the knot asunder with his Sword; thereby fulfilling (as he thought) that Prophecy which said, that he who could undo that knot should conquer all the World. 4. After this, Alexander conquered the Paphlagonians and Cappadocians, also was informed of the death of Memnon, Darius' Admiral at Sea, upon whom the Persians chiefly depended for their success against Alexander. Nevertheless Darius, King of Persia, highly resenting the Defeat which his Forces received at the River Grani●us, resolved to revenge it himself in person: accordingly he levied an Army of 600000 fight men, which he rendezvous'd at Susa; when in the mean while Alexander remaining a long time in Cilicia, by reason of a Sickness befallen him with drinking of the River Cydnus when he was hot, Darius not knowing the occasion of his delay, supposed it to have been out of fear: whereupon he began to march his whole Army towards Cilicia, in order to his encountering Alexander. At the same time Alexander moved towards Syria upon the like design to meet with Darius in the night, when happening both to miss of one another, the next day they both returned to their several Posts. Now Dariu● having (contrary to the advice of Amyntas) encamped himself in the straits and Valleys between the Mountains, presented Alexander with great advantage of ground, which put Darius upon a necessity of engaging or not engaging, according as his Enemies pleased, being on every side encompassed with the Macedonian Forces from the Hills: in so much that Alexander with a much smaller Army than that of his Enemies, put Darius to flight, killing above 110000 of his men, seizing on all the Persian Camps, wherein besides the incredible Riches, he took Prisoner Sisigambis the Mother, Statira the Wife, and two Daughters of King Darius; whom he treated with all the civility imaginable. This Battle was sought at Issus, wherein Alexander himself received a wound in his Thigh, and (as some say) from the very hands of King Darius. Plutarch, Arrianus, Curti●s, Diodorus. 5. After this success against Darius, Alexander sent to the City Damas', to surrender all the Men, Women, Children, and Treasure, that did therein belong to the Persians, which accordingly was done; he likewise (to make himself Master of the Seacoasts) summoned all the Kings of Cyprus and Phoenicia, to deliver into his hands Phoenicia, and the maritime Parts adjacent, which was immediately performed, all save the City of Tyre; against which he began a strong Siege both by Land and Sea, annoying them with 200 Galleys, till at last after a seven months' Siege he became Master of the City of Tyre. 6. During this Siege, he with another part of his Army made War upon those Arabians, that dwell on the Mount Antilaban, whom he overcame, though not without much danger to his person, occasioned by his kindness to his Tutor Lysimachus, as Plutarch saith. 7. His next Expedition was against the City Gaza, the chief City of Syria, which he won, after having received two wounds in his Arm and Shoulder: Di●dor. lib. 17. Curtius, lib. 4. Plut. in Alexand. Then he resolved to march up against jerusalem, and lay it waste, from which design he was averted by the submissive prayers and entreaties of jaddus their Highpriest. 8. About this time it was, that Alexander having conquered all Asia on that side the River Euphrates, Darius sent Ambassadors to him to require his friendship, and offer him 10000 Talents for the ransom of his captive Persians, and such Territories as did formerly belong unto him, which offers Alexander refusing, Darius began a third Expedition against him, having gathered together an Army of 1000000 fight men. In the mean while Alexand●● was employed in conquering Egypt, wherein after his conquest of that Kingdom, he erect●● that famous City called after his own Name Alexandria. Now intelligence being brought to Alexander of the new War which Darius intended against him, he began his March to meet him at the River Euphrates: the place where this Battle was fought, is as some say Arbela, though Plutarch saith Gausameles, where both Armies being engaged, Parmenio (Alexander's Lieutenant) was at the first onset forced to retire; also the Macedonian Baggage, in danger of being taken by the Bactrians, till Alexander himself coming into his relief with the main body of his Army, gave so brisk a Charge upon the Persians, that they soon betook themselves to flight, also Darius himself was forced to fly for his life. Alexander being thus fleshed with Victory, marched forward into the Country of Babylon and Ecbatan, where ●e made himself Master of the City Susa; from thence Al●xa●de● proceeded into Persia, whither Dariu● was fled, putting all men that opposed him to the Sword, burning the Pal●ce of the Persian King's Persepolis, at the instigation of Tha●● the Strumpet. 9 Alexander continuing his pursuit after Darius, Bessus (in hopes of a reward from Alexander) conspired with Nab●●●anes▪ Captain of Darius' Guard, to take their Master Prisoner, which accordingly they did, when fettering him with golden Chains, and putting him in ● Chariot, Da●ius immediately died of the wounds he had received from the Conspirators. Soon after Alexander having notice of Darius' death, was much troubled thereat, and highly offended at the Traitors, in so much that he immediately commanded Bessus to be torn in pieces, which was instantly performed; as also the Corpse of Darius nobly interred, and Exathr●s (Darius' 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 established 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 vowed 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 marched on into Scythia, where passing over the River Orexartes, he overthrew the Scythians in a Battle. At this place (it is said) that Thalestri●, Queen of the Amazons, ●●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. justin, lib. 12. Now Alexander had not been thr●● years thus possessed of the third Grecian Monarchy, (which may be reckoned from Dari●●'● Defeat) but he resolves on an Attempt upon I●dia: in order whereunto, having levied 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 Country was not inferior to Eg●pt) made a voluntary Alliance with Alexander, who readily embraced his friendship, for that by this means he not only increased his Army, but also was by Taxiles his advice throughly informed both of the nature of the Country, its most easy 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 Elephant's 〈◊〉 as encamped near the River Hydaspes, immediately marched thither to meet him; where passing over the River in the night, he forthwith gave Battle to the Indians, and overthrew them, taking King Porus himself Prisoner, who was four cubits and a shaft high. In this Battle 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 obtained, having settled his Affairs amongst the Indians, and built two Cities upon the River Hydaspes, the one called 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 called his Soldiers together, and exhorted them to pass over the River cheerfully; 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 returned 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 ●y several other desperate wounds received from their Darts. From hence Alexander returned to Susa, where he disbanded great pa●t of his Army, reserving only a Guard du Corpse for his person; and from Susa he marched 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 crucified his Physician Glauci●●. 12. From Media he removed to Babylon, where after having conversed with all the wise men of those Parts, he tasted of the highest perfection of humane Happiness, indulging himself therein, till at last being seized by a Fever, he ●●parted this Life, after having reigned 〈◊〉 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 justin, think, that he was poisoned 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, buried him at Memphis. Diodorus (lib. 18) writes, that Aridaeus buried him at Alexandria. The Epitaph inscribed on his Statue was this: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Terram mihi subjicio: jupiter 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 skip 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 Gird 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, answered 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 them by Nature, in that they learned it not, as they have done many other things, from men, having never lived amongst them, but received it from Nature so to love their young ones. Say not this (Oh Damis) only of Elephants, for this [2] Beast I rank next after men for Understanding and Prudence; but I consider likewise, how ●●en Beasts exceeding other Beasts in fierceness, do yet suffer any thing for their Cubs; also how [3] Wolves being continually intent on their prey, make the Female keep the Whelps, whilst the Male for the preservation of her young bringeth her in food. The like may be observed of Panthers, who by reason of their heat rejoice to become Dams, for that they then rule over the Males, and govern the House, whilst the Males in the mean ●ime suffer all things for their Whelps sake. As for Lionesses, this Story is related of them; that they draw the [4] Leopards to love them, and take them into the Bed of the Lions in the Champain Fields: but afterwards when the time of their Delivery 〈◊〉 come, they run away to the Mountains, and to the dens of the Leopards. For the young ones which they then bring forth being spotted, they secretly nourish them in the Woods, making 〈◊〉 if they absented themselves from the Males, that they may ●unt; for if the Lions happen to spy the Whelps, they tear them in pieces as an adulterate Brood. You have also observed in some of [5] Homer's Lions, how sternly they will look, and summon up their strength to fight for their Whelps. Furthermore they report, that a [6] Tiger being a most fierce Creature, will in this Country, as also about the Red-sea, run to the very Ships to fetch back their young ones, and having gotten them, will return with much joy; when if the Sea man sail away with them, she will howl most grievously on the shore, and sometimes die for grief. Who likewise doth not observe the Manners of Birds? how Eagles and [7] Storks never build their Nests, but they place in them the [8] Eagle-stone, and the Stork the Lamp-stone, both being to f●rther the laying and hatching of their Eggs, as we●● as to keep away Serpents. But if we reflect on the living Creatures in the Sea, we shall not admire, that [9] Dolphin's being naturally very kind, love their young ones. But how shall we not admire at [10] Whales, [11] Sea-calves, and those kinds that bring forth living young ones? when as in the Island Aege, I saw ● Sea-calf taken by Fishermen, so exceedingly to bew●●● her dead young one, whom she had brought forth in the House, that for three 〈◊〉 together she abstained from food, though she 〈◊〉 otherwise a most ravenous Creat●●e. Likewise the Whale hideth her young ones in the Cavities of her Throat, if she fly from a greater Fish; and a Viper hath been also seen to lick the young Serpents which she had brought forth, and so to polish them with her Tongue.  

Illustrations on Chap. 7.  
[1] WHether the Love of Parents in the●r yo●ng be natural? Can a Mother forget her Child? It was looked upon as a thing impossible, and ye● we see there are too many evil-disposed Parents in ●his World, who conrath themselves no further than with the getting of them. Such of old were those unnatural Lawmakers amongst the Romans: as Romulu●, who ●nacted, that all Children who were any ways lame or imperfect, should be put to death: Dionys▪ Halicar●●ss. Also the Father in Apuleius, who going to travel when his Wife was big with Child, commanded her is it proved a Girl to destroy it, S● sexus sequipris edidisset faetus, protinu● q●●d●sset editi●● necare●ur: The same Command doth Chre●es give to S●stra●● in Ter●●ce, Aut●interfic●●e, 〈◊〉 exponere, Either to kill them, or expose them to wild Beasts: Hea●ront, Act. 4. Scen. 2. So frequent a practice wa● this amongst them, that the Christian Emperors (Valentinian, V●lens, and Gra●ian) were 〈◊〉 to interdict it by a severe penal Law, Si q●is n●candi infantis piaculum aggressus aggressive ●it, ●r it capitale istud malum: which Law is extant in both the Codes, as well of T●eod●sius as Iustin●●n. Of private Instances there were many amongst them to the same purpose: as Lucius Iuni●● Brutus, who caused his own Sons to be beheaded, for that they favoured T●rq●in● and Cassius, who put his own Son to death, out of a jealousy that he affected the Kingdom: Titus Manlius Torquatus, upon a complaint made by the Macedonian Ambassadors against his own Son Sila●us, condemned him to be put to death at which unkind sentence of his Father's, the Son in discontent hanged himself: M. Scaur●s being put to flight by the 〈◊〉, his Father commanded him to fall upon his own Sword, rathe● than outlive that shame, which accordingly he did▪ in like manner did A. F●l●i●s put his own Son to death▪ for joining with Catiline i● the Conspiracy against his Country. Valer. 〈◊〉 lib. 5. The Cruelty of these was mixed with somewhat of Gallantry; but amongst us we have many no less cruel, only out of selfishness and ill nature, who boa●●●ng that they will not put off their Cl●aths before they be ready to go to Bed, keep their Children often starving, till they be as fit for a Bed, 〈◊〉 their Parents. Commonly we are better pleased with the little prattling of our Children▪ (which we so often repeat to others for wit) and with the apish gestures of their Infancy; than with the actions of their riper years: as if we only loved them for our pastimes, as we do Parrots and Monkeys. How often have I heard a fond Father or affected Mother, persecute a whole meals conversation, in venting to the company their own wittiness, as coming from young Master or Miss●▪ with a thousand times more care and pains, than they take to provide them Po●tions. Many that liberally furnished them with Toys and Rati●es while they be Children, will g●udge at every small expense for Necessaries for them when they be Men and Women. Some grieve to see their Children follow them so close at their heels, as if they solicited their deaths. Others envy them to think that they must enjoy the World after them▪ as if, since we must bequeath our Estates to some body, we had not better bestow it on a piece of ourselves, than on a Stranger. It is (says Montaign) a mere piece of Injustice, to see an old, crazy, Sinew-shrunk, and half-dead Father, sitting alone in a Chimney corner, to enjoy so much Riches, as would suffice for the preferment of many Children, when in the mean while for want of Estate, he suffers them to lose their best days and years, without introducing them into any public Employ or Acquaintance▪ whereby oftentimes being cast into despair, they seek by any means how unlawful soever to supply their own necessary Wants: this forces them to ply Women and Drink, which are the most frequent and fatal ruins that attend the young Gentry of this Nation. Tyranny in a Parent is no les● dangerous than in a Prince: since as well Children, as Subjects, Quem metu●ni, ●den●. Again, ●n some Northern Parts of this Kingdom▪ the Parents are guilty of another sort of partial Cruelty, which extends only to their younger ●●ildren▪ when for the honour of their Name and Family, they bequeath ●ast Estates to 〈…〉 Sons, and leave the rest in a manner Beggars, or at most but a small Annuity, 〈◊〉 to make them their Brother's Falconer or Huntsman, as if the vainglorious F●●s ●alu'd the ridiculous Title of a Name or Family, more than the true Off spring of their own Body. Such a person would (for want of Children) bequeath his Estate to a drunken Porter of his own Name, rather than to his Sister's Son of another Name. Is not my youngest Son as much my own as my eldest? Had I not rather see my own Children that are immediately descended from my own Loins prosper, than grandchildren that are three or four removes off from me? Certainly no custom can be more barbarous or inhuman than this: The Scriptures allowed but a double Portion, and that only when the Priesthood was annexed to the Eldership. Neither ought any man to be punished for that which he could not help, such as 〈…〉 of Juniority. For my own part, not Interest but Reason inclines me to this opinion, the Indulgence of my Parents having been such to all of us, that none ha●e cause to complain▪ few (except themselves) have resigned up their. All amongst their Children even in thei● own life-time: which not out of vanity, but gratitude▪ I must ever acknowledge. So that although some there are who want this natural Affection to their young ones, which is here ascribed to Beasts, yet are they but rare, and not to be cited as an Objection against this supreme Dictate of Nature, the preservation of our own Species and Children. The getting Children is to satisfy our own lustful Appetites, and no● ou● of consideration o● good or ill to what we do beget, which act of generation i● rendered ju●● and honourable▪ according to the care we bestow upon our Children when born, since the most sinful act in Marriage is to bring Children into the World, and then to take no care of them. Nay, did not Religion teach 〈◊〉 otherwise, I should think, that Child who is left at another man's door in a Hand basket, had no other Parent, nor owed a 〈◊〉 duty to any, but those who were at the charge of breeding him.  
[2] Elephants I rank next after men for Understanding, etc. In the great Shows at Rome, Elephants were frequently seen taught to move and dance certain Dances of strange turnings and change, at the sound of a Voice▪ Arrius pro●esteth to have seen an Elephant with Cymbals tied to his Thigh and Trunk, make variety of Music to other Elephants whilst they danced. Also that they have been observed to practise their Lessoned with much study and care, for fear of their Master's anger. Pi●●n● (lib. 2. d● Hi●roglyph.) makes mention of an Elephant called Hanno, (afterwards presented by Em●nu●l▪ King of Portugal, to Pope 〈◊〉 the 10th) who understood the advice of his Master, as well as any man 〈◊〉, nor could ever be persuaded or compelled to do contrary thereunto. 〈◊〉 (lib. 2. hist. Medit.) saith, that the Lord of Busbeck, the Emperor of Germany's Ambassador at Constantinople, saw an Elephant play very artificially at Tennis; which is no less strange, than that Story of Terence, concerning an Elephant that walked upon a Rope. juba, King of Barbary reports, that when any Elephant happens to fall into those Pits that are laid for him, his Brethren will come with Stones and pieces of Timber to help him out. An Elephant's Keeper in a private House in Syria, being used to rob him of half his Provender, he discovered it thus: his Master feeding him one time himself, and giving him his whole quantity, the Elephant looking sternly on his Master, divided it in two parts with his Trunk. Another having a Keeper, who to increase the measure of his Provender, was used to mingle Stones with it, came one day to the Pot wherein his Keeper's Meat was seething, and filled it with Ashes. By all which we may justly conclude, that there is more difference in Understanding found between some men and others, than between some men and this Beast. We find mention of three sorts of Elephants, namely, of Marshes, of Mountains, and of Fields: They that are born and bred in Marshes, have more agility, but less wit; the Mountainers are wicked and traitorous; they of the Champain Country, are easilyest tamed, and most apt to learn; the Elephants of the Indies are the fiercest of all others, and very hard to tame; they of Lybia are the least, which cannot abide the smell nor voice of man, and fly away before the Elephants of India, as appeared in that memorable Battle fought between the Kings Ptolomeus and Antiochus, near to Raphi●, and described by Polybius, lib. 5.  
[3] Wolves being continually intent on their Prey. The Wolf is a ravenous and devouring Beast, therefore rightly surnamed Spoil-Park; those of the common sort have grizzled Hairs, being white under the Belly, with a great Head▪ long Teeth, sparkling Eyes, short pricked Ears, and Feet like the Feet of a Lion, therefore called Lupus, from Leopes, Quia pedem quasi pedes Leonis habet. Where these Creatures live, the people are much infested with them. When they come to the Sheepfolds, they observe which way the Wind bloweth, and then come marching against it, that thereby they may the better deceive the Shepherd and his Dogs. When they prey upon Goats, they hide themselves under the Leaves of Trees, that they may the more easily obtain their desires. And when they catch little Children, it is said, they will play with them for a while, (as a Cat plays with a Mouse) and at last devour them. The great cunning of this Creature appears by a Tradition they have in Ireland of a foot-Traveller; who having a Gun upon his Shoulder, and passing through a Wood, was assaulted by a Wolf, who no sooner observed his Gun, but presently quitted him; whereupon the man being gone a mile or two from the place, far enough as he thought out of the Wolf's reach, and meeting a Passenger, who was going the same way as he had come, he told him of the Wolf he had met, and lent him his Gun to defend himself; now being come where the Wolf was, and he spying the same Gun, immediately pursued the first Traveller, whom he overtook, and being then unarmed, tore him in pieces: which must proceed from his knowledge of the Gun, as well as from his observation, that the other must be therefore unarmed. Pliny (lib. 8. ch. 22.) and from him Olaus Magnus write, that Egypt and Africa bring forth small Wolves, in respect of those which are in the Northern Parts of the World; for as the Elephant detests cold, so does the Wolf heat: therefore in those cold Countries of Suetia and Norway, you may see whole herds of white Wolves upon the Mountains. Olaus Mag. lib. 18. Heretofore Ireland was much infested with them, especially the North part thereof, but of late years by the diligence of the Inhabitants, and assistance of their Irish Greyhouds or Wolf-dogs, they are in a manner all destroyed: and so likewise was this Kingdom, till by our good English Laws they were extirpated. Some say, that if the Heart of a Wolf be kept dry, it will render a most fragrant smell; also in the Bladder of a Wolf is a certain Stone of a Saffron or Honey colour, which inwardly containeth (as it were) certain weak shining Stars. The Ravens are in a perpetual enmity with Wolves, and the antipathy of their Natures is so violent, that if a Raven eat of the Carcase of a Beast, which the Wolf hath either killed or tasted of, she presently dieth. Wolves have no society but with Beasts of their own kind: and above all Creatures, they and Dogs are most subject to Madness, because their Bodies are choleric, and their Brains increase or decrease with the Moon. Their manner of taking Fowl is by looking steadfastly on them, the piercing power of their Eye being such, as the Fowl will nod till he falls off from the Tree into his Mouth. As for seizing of Men or Beasts, they seldom fasten before, but surrounding them, several times force them either to fall down with giddiness, or to give them an opportunity of seizing on them behind. Likewise 'tis reported, that when a Wolf thinks himself not able to set upon a Traveller singly, he will make such a hideous howling, that his Companions will presently come in to his assistance. Of this Subject see more in Gesner, Pliny, Topsel, Olaus Magnus, and Swan's Specul. Mundi.  
[4] Leopard; the difference betwixt the Leopard and Panther is only in Sex; the Leopard is begotten between the Lion and the Panther, or the Panther and the Lioness.  
[5] Homer 's Lions; of this see the 17th Iliad, where Ajax being in a rage for Patrocles, Homer speaks thus of him: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
[6] A Tiger being a most fierce, etc. Tiger's like Lions are bred in the East, South, and hot Countries, because their generation requireth abundance of heat. It is a Beast of wonderful swiftness: in the proportion of Body he is like the Lioness; footed like a Cat, and spotted like a Panther, excepting that the Spots be long, and all of a colour. They be generally cruel, sharp, ravenous, and never so tame, but sometimes they return to their former Natures: but above all, in the time of their Lust, or when they be robbed of their young, they are most raging and furious. His Moustaches are held for mortal poison, causing men to die mad, if they be given in meat. Pliny (lib. 8. ch. 18.) describes the manner how the Hunters get away their Whelps, which is thus: They come on Horseback, and finding the old Tigers from home, they take up their young ones, and post away as fast as they can: and on the sudden finding themselves pursued, when the old one cometh near them, they let fall one of her Whelps on purpose, that whilst she is carrying that to her Nest, they may escape securely with the rest. And Munster tells us, they sometimes make round Spears of Glass, which they cast before her when she cometh, and thinking (by reason of her own shadow) that she seeth her young ones there, she rolleth it to her Den, where breaking it with her Claws, and finding herself deceived, she in vain runneth again after the Hunters, who are then gone out of her reach. Topsel saith, there is an Herb near the River Ganges, growing like Bugloss, the juice whereof is such, that if it be pointed into the mouth of their Dens, they dare not come forth, but will lie howling there till they die.  
[7] Storks; the Stork is a Bird famous for his natural Love to his Parents, which he feedeth being old and feeble, as they ●ed him when he was young: the Egyptians and Thessalians so esteemed this Bird, that there was a severe Mulct laid upon any one who should kill him. His English Name Stork comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, which is Amor in Latin; proceeding from his natural Love and Kindness to his Dam: being also humane and loving to Mankind, delighting to build on the tops of Houses and Chimneys, as is usual to be seen in Germany; so well pleased are they with the society of men! One reason of his being so highly esteemed of in Thess●ly and Egypt, was his great service he did them in killing of Serpents, and other venomous Creatures. Pliny calls him Ciconia; and says, that from the Stork Ibis, men first learned to purge by Clyster; for with his Bill he conveyeth salt-Water up into his own Fundament, and so purgeth himself. Some have vainly reported, that Storks will live only in Republics, which is a pretty conceit to advance the opinion of popular Policies, and from antipathies in Nature to disparage Monarchial Government; but 'tis altogether false, as appears by their living in Egypt and Thessaly, Places governed by Kings.  
[8] The Eagle-stone, or Aetites, is a Stone of divers colours, in so much that the colours of other Gems are not sufficient for it: sometimes it is black with white and yellow veins; sometimes it is as it were sprinkled with blood; and (Proteus-like) of so many colours, that one would scarce believe it were one and the same Stone. Many other Authors as well as Philostratus write, that Eagles lay it in their Nests to preserve their young from Poison. And Pyrrhus, King of Epirus, had one of these Gems in a Ring, wherein were the nine Muses to be seen, and Apollo with his Harp, not engraven by Art, saith Pliny, (lib. 37. ch. 1.) sed sponte naturâ ità discurrentibus maculis. He (in the same Book) shows the divers kinds of this Stone, ch. 10. affirming, that it is good against the poison and stinging of Scorpions; and is supposed to procure Eloquence, and make men fair: Scalig. Exerc. 117. Of its power to promote Delivery, or restrain Abortion, see Brown's Vulg. Err. lib. 2.  
[9] Dolphin's; than the Dolphin (called by some King of the Fishes) there is not any more swift, none more charitable to his Fellows, and (which is above all the rest) none more loving to men. Pliny (lib. 9 ch. 8.) hath written much of this Fish: and so also have others; affirming, that he is not only sociable, and desirous of man's company, but very much delighted with Music: however I shall not lay any stress on that Story of Arion, which is no other than a Fable. Now besides those things related in Pliny, of a Boy feeding a Dolphin; and carried on his Back over the Waters to School, etc. othe●s have likewise written things to the same purpose: Amongst the rest, Aelian tells this Story of a Dolphin and a Boy: that a Boy being very fair, used with his Companions, to play by the Seaside, and to wash themselves in the Water, practising likewise to swim: which being perceived by a Dolphin who frequented that Co●st, the Dolphin fell into a great liking of this Boy above the rest, and used very familiarly to swim by him side by side. The Boy at first was timorous of his unwonted Companion, but through custom, he and the Dolphin grew so familiar, that they would be frequent Antagonists in the Art of Swimming: in so much that sometimes the Boy would get on the Dolphin's Back, and ●ide through the watery Territories of Neptune's Kingdom, and the Dolphin at all times would bring him safe to sh●●r; whereof the people in the adjoining City were frequently eye-witnesses. At last it happened that the Boy, being uncareful how he sat on the Fishes Back, unadvisedly laying h●s Belly too close, was by the sharp pricks growing there, wounded to death: which the Dolphin perceiving by the weight of his Body, and by the blood which stained the Waters, that the Boy was dead, he speedily swimmed to shore, where laying himself down, he died for grief. That Dolphins are crooked, is not only affirmed by the Hand of the Painter, but commonly conceived to be their natural and proper Figure: when besides the expressions of Ovid and Pliny, their Pourtraicts in some ancient Coins are so framed▪ as will appear by some in Gesner, others in Gol●sius, and Laevinus Hulfius, in his description of Coy●s, from julius Caesar to Rhodolphus the second. However that great Naturalist Sir Thomas Brown (in his Vulg. Err. lib. 5.) is of opinion, that the natural Figure of Dolphins is strait, nor have their Spine convexed, or more considerably embowed, than Sharks, Porpoises, Whales, and other cetaceous Animals, as Scaliger plainly affirmeth: Corpus habet non mag●● Curvum, qu●m reliqui Pisces. Likewise Ocular enquiry informeth the same.  
[10] Whales; the Whale is the biggest Fish that swims in the Sea, in so much that job (ch. 41. ver. 33.) saith, In the Earth there is nothing like him. His Jaws are resembled to Doors, ver. 14. his Scales to Shields▪ ver. 15. Out of his Nostrils goeth smoke, as out of a seething Pot, or Cauldron, ver. 20. He maketh the Sea to ●oyl like a Pot, ver. 31. Munster (in his Cosmograph.) writeth, that near unto Iseland there be great Whales, whose magnitude equalizes the Mountains, which are sometimes publicly seen; and these (saith he) will drown and overthrow Ships, except they be affrighted with the sound of Drums and Trumpets, or except some round and empty Vessel be cast unto them, wherewith they may play and sport themselves, being much delighted with such things. But above all, this he affirmeth to be a good Remedy against such dangerous Whales, viz. that which the Apothecaries call Castoreum, tempered with Water, and cast into the Sea; for by this, as by a Poison, they are driven to the bottom and destroyed. Other Authors mention far greater Whales than these: and Olans Magnus (lib. 21.) writeth, that there are several kinds of Whales; some rough-skinned and bristled, which contain in length 240 foot, and in breadth 120. Others are smooth, plain, and less, being taken in the North and Western Ocean. Some again have Jaws with long and terrible Teeth, of 12 and 14 feet in length; and the two dog-teeths are far longer than the rest, like the Tusks of a Boar or Elephant. Pliny writeth of a little Fish called Musculus, which is a great Friend to the Whale; for the Whale being big, would many times endanger herself betwixt Rocks, were it not for this little Fish who directs her Conduct. Of the Whale see more in Pliny, Ola●s Magnus, and Swan's Speculum Mundi.  
[11] Sea-Calves: there be Sea-Cows and Calves, so called, because they do much resemble such kind of Creatures living on the Land: the Sea-Cow is a great, strong, and fierce Monster; bringeth forth young like herself: she is said to be big ten months, and then delivered, sometimes of two, but oftenest she hath but one, and this follows her wheresoever she goeth. Olaus writeth, that the Sea-Calf is a great devourer of Herrings.    

CHAP. VIII. Whether that be true which some speak concerning the breeding of Vipers: Hence that jambick of Euripides, That the Children of all men are their very Soul, altered by Philostratus into this sentence, That the young ones of all living Creatures are their very Soul: Likewise the Reason why the least Elephants are the Guides in passing over Rivers: What Juba wrote concerning them: Then concerning the River its passage and breadth.  
LEt us not assent (O Damis) to that foolish Story, which saith, that [1] Viper's are bred without a Dam; which neither Nature doth admit of, nor Experience justify. Whereunto Damis replied, Will you then give me leave to [2] commend Euripides for that jambick, where he bringeth in Andromacha speaking thus: 
The Children of all men are their Soul?  Eurip. I grant it, said Apollonius; for it seemeth to be wisely and divinely spoken: but he had spoken more wisely and truly, if he had extended that saying to all living Creatures. You seem then (said Damis) willing to have the Verse expressed in this manner: The young ones of all living Creatures are their Soul. Herein I assent unto you; for it is better. But (said he) did we not in the beginning of this Discourse say of Elephants, that there is a Wisdom and Understanding in what they do? We said so indeed, replied Apollonius, and 'tis very probable; for did not a Mind govern this Animal, neither would he be produced, nor the Nations themselves exist, where these Creatures are bred. Why then, said Damis, do they swim over so foolishly to so little advantage to themselves? for the least of all (as you see) leadeth the way, and he that is somewhat bigger followeth him, after him another, and the greatest of all last; whereas it seemeth requisite that they should observe a contrary order, that the biggest should be made as it were the Ramparts and Bulwarks of the rest. But Damis, said he, first they seem to fly the pursuit of men, whom we shall meet following them by the print of their feet; wherefore it is very necessary that the Rear should be well guarded, as we see is the custom in War: and you must imagine this Creature to be the greatest observer of Tactics of all Beasts. Besides, should the biggest of them swim over first, their passing over would be no sign to judge by of the depth of the Water, whether all of them could be able to do the like; for perhaps they might easily pass through as being taller, whereas these could not possibly do so, as being unable to overcome the depth of the Water: but after the least of them hath passed, it is evident there is an easy passage for the rest. Moreover, should the biggest go before, they would make the Channel deeper for the less, the mud yielding and making Ditches with the very weight and 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 th●y were Physicians. Many such like things they Philosophically discoursed of together, taking occasion from such passages as seemed 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 cub●●● length, they say they are so, as 'tis by them reported. But we will adjourn the Relation of this Matter, to that place where we intent to speak of Dragons, of whom Damis discourseth, showing in what manner they are taken. Now being arrived near the Banks of Indus, and ready to pass the River, they asked the Babylonian their Guide, whether he was acquainted with the Passage? who answered, He had never forded over it, nor knew where it was fordable. Why then (said they) did yo● not hire a Guide? There is one (answered he) b●ne present who will direct you▪ which having said, he showed 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 Governor that was set over the River Indus, although he was not in sub●ection to his jurisdiction, recounting therein the many Favours he had showed him, but not desiring any recompense, for that 'twas not his custom so to do; only telling him, that if he did entertain Apollonius, and convey him whithersoever he pleased, he should acknowledge the courtesy. He had also given Gold to the G●ide, that if he perceived 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 wo●ld show 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 was●ed, together with Vessels to c●rry over his Camels. He likewise furnished him with a Guide for all that Country which Hydraotes boundeth; and wrote to his own King, that he would be pleased to show as much courtesy 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 an● River in Asia, in his passage receiving in many Rivers▪ tha● are navigable; likewise th●● i● [5] overfloweth India like to Nilus, leaving a gr●at deal of Mud on the Land, which gives opportunity to the Indians to s●we their Seed after the manner of the Egyptians.  

Illustrations on Chap. 8.  
Viper's ●re bred, etc. 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 carrieth his Poison, from thence infusing it into the Wound 〈◊〉 he hath bitten▪ Pliny (lib. 10. ch. 62.) writes, that when the Vipers engender▪ ●he Male putteth his Head into the Females Mouth, which ●he (being overcome with the pleasure of Copulation) biteth off; affirming moreover, that their young use to gnaw themselves out of their Dam's Bellies, which put an end both to Male and Female▪ the one ●n time of Conception, the other in time of Birth: and are therefore called Vipers, a vi pa, riendo▪ Nevertheless Aristotle (Hist. Animal. lib. ●. cap. ultim) ●aith, that the Viper putteth forth her young ones enfolded in a Membrane, which breaketh forth the third day●▪ and that also sometimes those which are within the Bel●y issue forth▪ having gnawn asunder the fore●aid Membrane. Nichol●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, etc. 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 Princes●, after she had lost her Husband Hector, had seen her Father Priam murdered, and the chief City of his Kingdom bur●t, became a Slave to Neop●ol●mus. Now Hermione, the Wife of this Prince, being enraged with jealousy against Andromache, determined to kill her: whereupon Menelaus, Father of Hermione, causes her with her Son Astya●ax to be dragged 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 flourished in the time of Archelaus, King of Macedon, by whom he was highly esteemed. He was at first a Painter, but afterwards became most eminent in writing Tragedies. For Rhetoric, he was the Scholar of Prodicus; and for Philosophy, the Auditor both of Socrates and Anaxagoras. He sometimes disputed with Plato; and travelled into Egypt, to be informed of the Wisdom of their Priests; as Laertius testifies. His Name Euripides he took from Euripus; but for his Austerity they called him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hater of Women: for as Suidas ●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 bloody 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 i● comprehended in the Verses of Euripides. And Heinsi●s speaking of him saith, Omnium Oratorum non minus Pater, quam optimus Poeta. Aeschylus, Sophocles, and Euripides, were the three chief Princes of the Tragic Style, who exhibited to the people every year their Poems at some public Solemnities, striving who should get the victory by the approbation of the Judges, who (as we may gather from Plutarch vitâ Cimoni●) were ten in number, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So highly esteemed were these three Po●ts by the Ancients, that by a Law made by Lycurgus, and ratified in Athens, Aeschyl●●, Sophocles, and Euripides, had their Statues erected in Brass, for the continuation of their memory. Neither were any permitted to act their Tragedies, without first reciting them to the public Scribe: Plut. vi●a 10 Rhet. Euripides was the first who set out the Argument of the Fable in the beginning of the Tragedy, leading the Auditor (as it were) by the hand, to the last and principal point of that one Action which he would represent. The several other Judgements that have passed upon this Author I shall omit, and only touch upon some few Reflections made on him by that ingenious modern Critic, Monsieur Rapine, in his Reflections on Aristotle's Poesy, which is lately rendered into the English Tongue by the no less judicious Mr. R●ymer; his Observations are these: How much doth Euripides teach us to contemn the Favours and Grandeurs of this World, in the Character of his unhappy Queen Hecuba, who so pathetically deplores her Misfortunes? How do●● he wean us from the unguided Passion of a too violent Love, by his Fable of 〈◊〉 where the Passion of Phaedra for her Son-in-law, causes the Misfortunes of 〈◊〉 and the Disorders of Theseus' Family? What a compassion for Virtue doth the same Fable inspire us with, when one cannot see Hypp●litus die by the Plot of his Stepmother Phaedra, without being highly touched therewith, since he was a Martyr only for Chastity and Virtue? How agreeable are all his words and persons with their Characters? Polyxena and Ipbigenia truly generous. How conformable are his very thoughts, as well to the Persons as Subjects whereon he treats? Thus Queen Evaded, (in the Suppliants of Euripides) after the death of her Husband Capane●s, may be seen to express all the extremity of her grief by force of a sorrow, the most generous that ever was, her affliction oppresses her, without extorting one word from her, that betrays the least weakness. Nay, rather than be guilty of any undecent passionate Clamours, he makes Hecuba fall into a Swoon on the Stage, thereby the better to express all the weight of her sorrow, which could not be represented by words. The narration of the death of Polyxena in his Hecuba is the most lively and moving in the World. The Tragedies of Euripides have more of Action, of Morality, and of wonderful Incidents, than those of Sophocles. Nevertheless, Euripides is not exact in the contrivance of his F●bles; his Characters want variety; he falls often into the same thoughts on the same Adventures; he is not enough a Religious observer of Decencies; and by a too great affectation to be moral and sententious, he is not so ardent and passionate as he ought to be: for this reason, he goes not to the heart so much as Sophocles; there are precipitations in the preparation of his Incidents, as in th● Suppliants, where Theseus levies an Army, marches from Athens to Thebes, and returns on the same day. The discoveries of his Plots are nothing natural, but perpetual Machines': Diana makes the discovery in the Tragedy of Hippolytus; Min●rv●, that of Iphigenia in Ta●rica▪ Th●ti●, that of Andr●mache; Cast●r and Pollux, that of Helena and Electra; and so of others. Lastly, Aristotle condemns Euripides, for introducing Menalippa, to speak too much like a Philosopher, of the Sect of Anaxag●ras, whose Opinions were in his time but new.  
[3] Related by Nearchus; this Nearchus was an Officer in Alexander's Army, whom Arrianus mentions in his 8th. Book concerning the Deeds of Alexander.  
[4] The River Arcesinus; of this River see Piiny, lib. 6. ch. 20. who speaks but to the same purpose as doth our Author Phil●strat●●.  
[5] Overfloweth India like to Nilus; as Gang●s and Indus are the most famous Rivers of Asia, and Danubius of Europe, so is Nilus of afric, which as Diodor●s (lib. 1.) writes▪ takes its Name from one Nileus, King of Egypt; Eustathius saith, it is so called from Nilus, the Nephew of Atlantis; but the most general opinion of the Learned is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derive● from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. novum limum singulis annis mittat. Of this River of Nile two things have been much disputed among the Ancients, viz. it's several Ostiaries, and the true cause of its Inundation. First, For its several Ostiaries; Homer hath given no number of its Channels, nor we the Names thereof, in use wit● all Historians. Eratosthe●es in his description of Egypt hath likewise passed them over. Aristotle is so indistinct in their Names and Numbers, that in the first of his Meteor's he plainly affirmeth, the Region of Egypt (which we esteem the ancientest N●tion in the World) was a mere gained ground, and that by the settling of mud and limous matter, brought down by the River Nilus, that which was at first a continued Sea, became raised at last into a firm and habitable Country. Herodotus in his E●terpe makes mention of 〈…〉 in his Geography naming but two▪ Pele●fi●eum and Canopicum, plainly affirmeth, ●●ere were more than seven: There are (saith he) many remarkable Towns within the Currents of Nile, especially such which have given the Names unto the Osti●ries thereof; not unto all▪ for they are eleven, and four besides, but unto seven, the most considerable; that is, Canopicum, Bolbitinum, Selenneticum, Sebenneticum, Pharniticum, Mendesium, Taniticum, and Pelusium. Ptolemy, an Egyptian, born at the Pelusian mouth of the Nile, makes nine. Hondius in his Map of Africa makes but eight, and in that of Europe ten. And Ortelius in his Map of the Turki●● Empire setteth down eight, in that of Egypt eleven. But Maginus, Gulielmus Tyrius, and Bellonius, as well as all modern Geographers and Travellers say, there are now but three or four mouths belonging to the River Nile. For below Grand Cairo the River divides it sel● into four branches, whereof two make the chief and navigable Streams; the one running to Pelusium, which is now called Damiata; the other to Canopium, that at present is named Roscetta: the other two (saith Mr. Sandys) ●un between these, and are inconsiderable. See Brown's Vulg. Err. lib. 6. The Ancients were much in the dark concerning the Head of this River, as appears by all the Writings as well of their Poets as Historians: 
Nile pater, quànam possum te dicere causa,  
Aut quibus in ●erris occuluisse caput?  Tibull. 1, 7. 
Ar●anum ●●ura caput non prodidit ulli,  
Ne● licuit populis pa●vum te, Nile, videre.  
Amovitque sinus, & gentes maluit ortus  
Mirari, quam nosse 〈◊〉.—  Lucan, lib. 10. 
Te fontium qui celat origines  
Nilus.—  Horat. lib. 4. Od. 14. Therefore Ammianus Marcellinus▪ (lib. 22.) saith, Origines fontium Nili, ut mihi quidem videri solet, sicut adhuc factum est, posterae quoque ignor 〈◊〉 aetates. Also Sido●. Apollin. in Panegyr▪ Aviti:.— Ignotui● plus notus, Nile per 〈◊〉▪ S●●ostris, Cambyses, Alexander, Philadelphus and Nero, made great inquiries after the Original of this River, but all in vain; till of late (as Dr. Hakewil in his Apology, lib. 3.) says, the head Spring of Nilus appears to be in vast Marshes, near the Mountains of the Moon, not far from the Cape of Good-hope, where is the utmost Bound of the Continent.  
Secondly, For the Cause of the Nile's Inundation, there are various Opinions, and various Reasons given: Diodorus, Seneca, Strabo, and others, upon good grounds believed, that the Inundation of Nilus proceeded from the Rains in Aethiopia, and the mighty source of Waters falling towards the Fountains thereof. For this Inundation unto the Egyptians happeneth, when it is Winter with the Aethiopians, where, although they have no cold Winter, (the Sun being no farther removed from them in Cancer, than to us in Taurus) yet is the fervour of the Air so well remitted a● it admits a sufficient generation of Vapours, and plenty of Showers ensuing thereon. This Theory of the Ancients is likewise since confirmed by Experience of the Moderns, as Franciscus Alvarez; Antonius Ferdinandus, and others; and is undoubtedly the most rational account that is given thereof. That the Cause of the Increase of Nilus was the melting of the Snow, and fleeting thereof from the tops of the Mountains of Aethiopia, was the opinion not only of Auaxagora●, Aeschylus, Sophocles, and Euripides, but (as Seneca saith) of the whole Body of Antiquity, in 〈◊〉 opinion omnis v●tustas suit, Nar. Qu. 4, 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In Helen. Euripid. But this opinion, as I conceive, is very improbable, for that the heat of the Ethiopian Climate will not so easily admit of Snow, as Rain; as Philostratus well observes in the ensuing Chapter; at least of so vast a quantity, as would be sufficient to produce so great an Inundation: Therefore Lucan with good Reason calls it a vain opinion: 
Vana fides veterum, Nilo, quod crescat in arva,  
Aethiopum prodesse nives, etc.—  Lib. 10. Lucan. Pharsal. Neither do I know any of the modern Authors adhere to this opinion, unless it be Cardan.  
Again, Thales attributed the overflowing of the Nile to the Etesian Blasts, which are Easternly Winds that blow yearly about the Dog-days. Of this opinion was Pliny, 〈◊〉 Marcellinus, lib. 22. and Lucretius: 
Nilus in aestate crescit, campisque redundat  
Vnicus in terris Aegypti totius amnis.  
I● rigat Aegyptum, medium persaepe calorem:  
Aut quia sunt aestate Aquilones Ostia contra  
Anni tempore eo quo Etesia flabra feruntur,  
Et contra fluvium flantes remorantur, & undas  
Cogentes rursus replent, coguntque manere.  Lib. 6. de rerum Nat. For the Increase and Inundation of Nile, beginning at the Summer Solstice, and this River running directly from South to North, from one Tropic to another, which is just the middle part of the Earth, when it comes to incline its Axis, and return the Antarctick part to the Sun, the Stream of this River, which is contrary to that motion, waxes slower; and being moreover augmented, by the continual Rains of Summer that descend from Aethiopia, swells and overflows the Plains of Egypt: which made many of the Ancients imagine, that the Etesian Winds blew against the Stream at that time, and forced the Water back upon themselves. But Scaliger rejects this as a childish opinion. Democritus thought, that the Etesian Winds blowing the Snow from the North parts of Ethiopia, occasioned this Increase of the Nile. Herodotus (as we find in Diodorus) imputed it to the very nature of the River, which as it sunk in the Winter, when the Sun went away into Lybia, so did it rise again in the Summer at the Sun's return. Ephorus saith, it was the Sweat of the Land, which evaporating with the heat of th● Summer, occasioned the rise of the Water. These and many other opinions there are 〈…〉 the Nile's overflowing, of all which, the first I here mentioned is most generally ●●●eiv'd and approved, viz. that it proceeds from the Aethiopian Rains. Now for the time when this Inundation happens, some affirm, that it constantly increaseth on the 17th. day of 〈◊〉; wherein perhaps a larger speech were safer, than that which punctually prefixeth a day certain: for this expression is different from the Ancients, as Herodotus, Diodorus, Seneca, etc. who deliver only, that it happeneth about the entrance of the Sun into Cancer; wherein they warily express themselves, and reserve a reasonable Latitude. Again, Were the day definitive herein, it had prevented the delusion of the Devil, nor could he have gained applause by its prediction; who notwithstanding (as Athanasius in the Life of Anthony relateth) to magnify his knowledge in things to come, when he perceived the Rains to fall in Aethiopia, would presage unto the Egyptians, the day of its Inundation. And this would also render useless that natural Experiment observed in Earth or Sand about the River, by the weight whereof, (as Mr. George Sandyes the Traveller, Alpinus a Physician, Marchitus the French Consul, Elianus a Jesuit, Varrat an Englishman, and others report) they have unto this day a knowledge of its Increase. Moreover, the effects of this Inundation cannot be prognosticable with the same certainty as Eclipses, for that it totally depends upon the Clouds, and descent of Showers in Aethiopia, which having their generation from uncertain vapourous Exhalations, must submit their existence to contingencies, and endure Anticipation or recession from the movable condition of their Causes: Therefore (as many conceive) there have been some years without any Increase at all, as the years of Famine under Pharaoh, and the like, as Seneca, and divers relate of the 11th. year of Cleopatra; not nine years together, as is testified by Calisthenes. Some years it hath also retarded, and came far later than usually it was expected, as according to Sozomen and Nicephorus, it happened in the days of Theodosius; whereat the people were ready to mutiny, because they might not sacrifice to the River, according to the custom of their Predecessors. For the fertility of the Egyptian Ground, occasioned by this River's Inundation, I refer you to Monsieur Vanseleb, and other modern Authors▪ whereof being absent from my own Study, I want the present perusal: 
Te propter nullos tellus tua postulat imbres,  
Arida nec pluvio supplicat berba jovi.  Tibull. Lib. 1. Eleg. 7.    

CHAP. IX. Of the Snows that are said to run down out of Ethiopia; and the Hills Catadupi: Of the Sea-Horses and Crocodiles: The great Heats of India, and how they are abated: Their Arrival at Taxilla, the Royal City: The Habit of the Indians: Whence Silk groweth: A very great Temple erected before the City, wherein ar● many Rarities, as the Tables concerning the Acts of Alexander and Porus, so artificially done, that one would judge them to be the Works of Zeuxis, Polygnotus, or Euphranor: Also of the Fight betwixt Alexander and Porus.  
AS for the [1] Snows of the Ethiopians, and the Hills [2] Catadupi, I think not fit to gainsay them, in respect to their Authority who have related such things. Yet do I not assent to their Relations, considering with myself, how it could be possible that [5] Indus should do like Nilus, since the Region that lies above it, is not covered with Snow. Besides I know, that God hath set the Indians and Aethiopians as the utmost Horns of the Earth, and made both swarthy, the one at the Eastern, the other at the Western part of the World; which could not be, unless they were both warm in the Winter: and if the Sun be hot there all the year, how is it possible that Snow should breed there? or that it should be in so vast a quantity, as when they melt, to cause so great Rivers to overflow? And if the Snow should descend into places so exposed to the Sun, how it should be spread into so great a Sea? or how it should suffice for a River to overflow all Egypt? In their passage over Indus they say, that they met with many [3] Sea-horses, and many [4] Crocodiles, like them that swim in Nilus. They likewise relate, that such Flowers grow about Indus, as about Nilus; and that the Seasons of the year are in India warm at Winter, but at Summer stifling: nevertheless they say, that God hath well provided against this, by causing much Rain to fall there. Furthermore they report, that they have heard the Indians say, that the King (when the Seasons of the year call him to it) goeth to the River, and offereth up Horses and black Bulls to it in Sacrifice: for the Indians prefer the black colour before the white▪ by reason (as I suppose) of their own Complexion. After the Sacrifice is ended, they say, the King sinketh a [6] golden Measure (like to that wherein they measure Corn) into the River, and that the Indians do not certainly know for what end this is done: but they suppose that the Measure is so sunk, either for the plenty of those Fruits which Husbandmen measure with it, or for the moderation of the River, that it might not too much overflow the Country. Now having passed the River, the Guide whom the Governor had given them, led them the direct way to Taxilla, where the King's Palace is. Moreover they report, that the men which dwell by the River Indus, are clothed with Linen of that Country, and Shoes made of the Bark of Trees, also a kind of Hat against the Rain. But persons of greater quality go clad in [7] Silk, which they report, groweth on Trees, like a white Asp for growth, and Leaves like those of the Sallow. Apollonius said, he was pleased with the Silk, in that it resembled the duskish Philosophical [8] Pallium: this Silk, they say, is brought out of India into Egypt, for many of their sacred Rites. As for Taxilla, they say, it is for bigness to be compared with the old Ninus, and walled proportionably, as the rest of the Greek Cities are: it was the Royal Seat of Mander, who governed that [9] Kingdom, which was formerly ruled by Porus. Before the Walls they saw a Temple erected, about an hundred feet high, of 
* Or Shell-stone.  purple-coloured Stone, wherein stood a Chapel, though less than a Temple, yet so large, and so beset with Pillars, that it was worthy of admiration. There were several brazen Tables hanging on the Walls, whereon were written the [10] Deeds of Alexander and Porus. Their Acts were engraven on Copper, Silver, Gold, and black Brass, together with Elephants, Horses, Soldiers, Helmets, and Shields. But the Lances, Darts, and Swords, were all made of Iron; and so artificially engraved, as if it were the Work of [11] Zeuxie, [12] Polygnotus, or [13] Euphranor, who were able to express the shadows, breath, descents, and ascents of things: so they say it appeared there, the several matters being inserted into the Pictures instead of Colours. Nor was it an unpleasant sight, to discover the King's disposition by the Picture. For Porus set up the said Table in the Chapel, after the death of Alexander, though Alexander be therein described as conquering and restoring Porus, whom he had wounded in Fight, and conferring upon him the Region of India as his own. Furthermore it is reported, that Porus wept and lamented at the death of Alexander, as being a brave and generous Prince. Likewise, after Alexander was departed out of India, Porus never spoke any thing as a King, though Alexander permitted it; nor did he rule the Indians as a King, but as a Deputy; doing and speaking all things very modestly to the honour of Alexander. I cannot in reason here omit what is related of Porus: for upon the entrance of Alexander into India, when some of Porus' Friends advised him to make a defensive League wi●● those that dwelled near Ganges and [14] Hypasis, in as much as Alexander was not likely to engage against all India, if he perceived the Inhabitants unite together; Porus answered, If my Subjects be such, that I cannot be safe without the help of Associates, it will be better for me to lay down my Kingdom. To one that said Darius was called a King, Porus made Answer, But not a Man. When the Groom had brought the Elephant whereon Porus was to ride, and sa●● to him, This Elephant (Oh King) will carry you; nay, rather (said Porus) I will carry him, if my strength equal my stature. To one who advised him to sacrifice to the River, that he might not receive the Macedonian Ships, nor afford a passage to Alexander, Porus replied, It is not decent for them that take Arms, to imprecate Curses. After the Battle, (wherein Alexander judged him to be a divine man, and far exceeding humane Nature) when one of Porus' Frien●s told him, That if he had humbled himself to Alexander, he had not been overcome in Battle, neither had he caused so many of the Indians to be slain, nor been wounded himself; the Answer of Porus was this: When I heard how Alexander was more ambitious than other men, I thought that he would esteem me a base Slave, if I humbled myself before him; whereas if I manfully opposed him, he would esteem me a King, and rather worthy of admiration, than pity: neither indeed was I mistaken; for showing myself to be such a man as Alexander saw me to be, I in one and the same day both lost and recovered all I had. Such an one Historians report Porus to have been; also, that he was the most lovely man of all the Indians, and of so large a stature, as no man had been since the [15] Trojan Worthies; likewise, that he was very young when he fought with Alexander.  

Illustrations on Chap. 9  
[1] SNows; Snow is a Cloud congealed by excessive Cold, before it be perfectly resolved from Vapours into Water: for if it should come to the density of Water before the Congelation, then could it not fall so like locks of Wool as it doth, but would be more closely compacted or joined together, having little or no spunginess in it. There is little difference between the matter of Snow, and the matter of Rain and Hail; excepting (as some think) that the vapour for Snow is of an hotter quality than the vapour for Rain, and yet not so hot as that which is the material cause of Hail. For it is a Tenet among Philosophers, that hot things being cooled are apt for Congelation than cold; as is seen in warm Water taken from the fire, which will more suddenly and thoroughly be frozen, than that which never felt the heat. And this comes to pass, in regard of the pores or passages made into the Water through Heat, into which the Cold entering, it both cooleth it sooner, and congealeth it the more. Neither is there any difference between white Frost and Snow; excepting that Frost is made of a Vapour before it be turned into a Cloud; and Snow of a Cloud before it be turned into Water.  
[2] Hills of Catadupi, etc. Catadupa (so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cataracta) is a place in Aethiopia, where Nilus falleth from between two Mountains with so great a noise, that the Catadupi or Inhabitants that dwell near are made deaf therewith. Of this see Pliny, lib. 5. ch. 9 Senec. Nat. Q●. 4, 2. Ammian. Marcell. lib. 22. Vitruvius, lib. 8. ch. 2. Heliodor. lib. 2.  
[3] Sea-horses; Equus-marinus, the Sea-horse, is so called, because he hath a Head like an Horse, and will sometimes neigh; his Feet are cloven like to the Feet of a Cow, but his Tail and hinder parts are like to other Fishes. He seeks his Repast as well on the Land as Sea. In the Northern Seas he will sometimes sleep upon a piece of Ice, as it floateth upon the Waters; and seldom do the Fishermen desire to take him but only out of wantonness, when they want other Sport, or have taken few Whales. This Sea-monster is most frequently seen between Britain and Norway. Olaus Magn. lib. 21.  
[4] Crocodiles are commonly found about the River Nilus in Egypt, and Ganges in India; and later Discoveries affirm, that they are not only in Asia and Africa, but very frequent in some Rivers of America. They inhabit as well the Land as Water, and live almost as long as men. Munster (in his Cosmograph.) writeth, that of a little thing he waxeth to be a very great Beast: in so much that in the History of Congo, we read of one Crocodile that eat up nine Slaves for his Breakfast. Purch. Pilgrimage, lib. 7. ch. 9 Gieza saith, that in the Province of Dariene, in the South part of America, a Crocodile was found 25 feet long. Ibid. lib. 9 ch. 1. His Eggs are like unto Goose Eggs, but the young which cometh of them taketh increase to 16 or 18 cubits in length. Strange it is (if true) that they tell, of the number of 60 in this Beast; as that his Age is 60 years, his Teeth 60. his Eggs and days of Hatching 160. his Back is hard, and full of Scales; his Teeth exceeding sharp, whereof two be far more terrible than the other, and much longer. Aristotle saith, that Crocodiles have no Tongues; but Experience proves this to be false, for their Tongues are very short, flat, and broad; his Eyes are said to be very dull in the Water, but marvellous quicksighted when he is out of it, his Tail extends itself to a great length; his Bitings are so sharp and cruel, that they can never be healed; his Feet are short, but Claws or Nails very sharp, wherewith he helps to catch and dis-member either Man or Beast, which he can lay hold on: nevertheless it is said, that he flies from those that persecute him, and persecutes those that fly him. Aelian (Var. Hist. lib. 1.) says, that the Egyptian Dogs are so fearful of him, that they use to lap their Water running, when they come at the Nile, for fear of the Crocodiles there. And Munster writes, that when this Serpent hath devoured a man, and eaten up all but his Head, he will sit and weep over it, as if he repented him of the cruelty of the act, whereas indeed he weeps for want of such another prey: from hence came the Proverb of Lachrymae Crecodili, Crocodiles Tears. In Pegu Crocodiles are accounted Holy. Strabo writes, that he saw in the Nomus, or Shire of Arsinoe, divine Honour given to a Crocodile, who being kept tame in a certain Lake by the Priests, and named Suchus, was nourished with Bread, Wine, and Flesh, which the Pilgrims that came to visit him offered. Thus the Ombites esteemed themselves favoured of their Crocodile God, if he filled his Paunch with the flesh and blood of their dearest Children. And King Menas built a City called Crocodilopolis, and dedicated the adjacent Fens to their sustenance. Nevertheless we read, that in some Parts of China, and elsewhere, the Natives feed upon Crocodiles.  
[5] That Indus should do like Nilus, etc. This Annual Inundation is proper to many other Rivers besides Nile; as to many Currents of Africa: for about the same time the River Niger and Zair do overflow; and so do the Rivers beyond the Mountains of the Moon, as Suama, and Spirito Santo. And not only these in Africa, but some also in Europe and Asia, as Menan in India, and Duina in Livo●ia; the same also is observable of the River jordan in judea, that it overflows all his Banks in the time of Harvest: josh. 3.  
[6] The King sinketh a golden Measure into the River; this Custom hath some resemblance to the Duke of Venice's marrying the Sea with a golden Ring, which he once a year casts into the same with much solemnity: being accompanied with the Senate and Chief of the City to the mouth of the Venetian Gulf, where this Ceremony is performed.  
[7] Persons of greater quality go clad in Silk, etc. which Silk is thus described by julius Poliux: Bissina quoque, & Bissus Lini quaedam species apud Indos; nunc apud Aegyptios ex arbore quaedam Lana sit, ex qua vestem confectam Lino maxim similem esse quispiam dixerit, sola densitate excepta: densior enim ex arbore fructus en●scitur nuci similis duplici munitus cortice, qua di●emta, postquam instar nucis floruerit, interius hoc, quod Lanam refert, eximitur: unde jubtegmen conficitur, stamen autem illi subtenditur Lineam.  
[8] Pallium; a long Robe or Mantle, such as our Knights of the Garter wear at their Instalment, and worn heretofore by Philosophers.  
[9] That Kingdom which was formerly ruled by Porus, is thus Geographized by Strabo, lib. 15. Inter Hid●spem & Acesinem est Pori terra multa sane & opulenta 300 Civitatum. Item Sylva prope Emodos montes ex qua Alexander multam abietem, & Pinum, & Cedrum, & varias alias arbore● in Hyd●●pe●●●de duxit, ex quibus Class●m construxit juxta Vrbes in utr●que fl●min●s Ripa ab eo conditas, ubi Porum vicit, quarum alteram Bucephalum nominavit, alteram Niceam.  
[10] The Deeds of Alexander and Porus; which are at large recited in the 8th. Book of Q. Curtius.  
[11] ●e●xis; a famous Painter of Heraclea, who lived in the 95th. Olympiad, about the time of Ar●●xer●●s M●emon, and painted Grapes so like, that the Birds flew to feed on the●. His Competitors with whom he contended in the Art of Painting were Timanthes, Androcydes, Eup●●●pus, and P●●●bafius. He acquired vast Riches by his Art. See Pliny, lib. 35. ch. 10. Cicero, lib. 2. d● Invent. and Plut. in Pericle.  
[12] Polygnotus; a Thasian Painter, eminent for his great skill in Limning Shadows, and all manner of Drapery-Work. See Quintil, lib. 12. Pliny, lib. 35. ch. 9 Also Pausanias, and Aelians Var. Hist.  
[13] Euphranor; a famous Isthmian Statuary, who was not only skilled in making Statues of Brass and Marble, but also in Painting. He likewise wrote several Tracts of Proportions and Colours. He flourished in the 104th. Olympiad. 
Hic aliquid praeclarum Euphranoris—  Juven. Sat. 3. See more of him in Pliny, 35, 11. ibid. 34▪ 8.  
[14] Hypasis; a River of India, see Pliny.  
[15] Trojan Worthies; such as were Agamemnon, Menelaus, Achilles, Hector, Patroclus, Idomeneus, Ajax, Stenelus, Diomedes, Protesilaos', Troilus, Priamus, Ulysses, Antenor, Aeneas, etc. all Officers, and men of Note, at the Siege of Troy.    

CHAP. X. A Discourse about Pictures and Colours; also of the Picture Ajax, th● Workmanship of Timomachus.  
WHilst they stayed in the Temple, which was some time, till the King was made acquainted with their coming, Apollonius turning himself to Damis said, Do you think that there is any Art of Painting? Yes, said Damis, if there be any truth of the things themselves. But what doth this Art perform, said Apollonius? Damis answered, It mixeth Colours together, as blue with green, white with black, and red with pale. Whereto Apollonius replied, For what end doth it mingle these Colours, since it is not merely for Show? Yes, said Damis, it is done for Imitation's sake, as to resemble a Dog, a Horse, a Ship, a Man, or any other thing that the Sun shine● on: it also setteth forth the resemblance of the Sun himself; sometimes as if he road on a Chariot drawn with four Horses, as 'tis said he is to be seen in this place; sometimes again as bearing a Torch in the Heavens, when he describeth the very Sky and House of the Gods: wherefore, Oh Damis, Painting is a certain Art of Imitation, said Apollonius. Whereto Damis answered, It is nothing else; for if Painting cannot perform this, it will seem very ridiculous, as making Colours to no purpose. Then said Apollonius, What will you say to those things which are used to appear upon the separating of Clouds, as Centaurs, and 
* A mixture of Goat and Hart.  Hirco-cervi, nay even Wolves and Horses? Are not these wrought by some Art of Imitation? To me it seems so, said Damis. Then will God himself be a Painter, answered Apollonius, and leaving his winged Chariot whereon he rideth, and ordereth divine and humane things, he will sit a sporting and painting these things, as Children make Shapes in the dust. Hereat Damis blushed, his Discourse appearing to conclude in such an Absurdity. But Apollonius not casting any Contempt upon him, (for he was not bitter in reproving) said to him, I suppose Damis you intended not to speak any such thing; only that for as much as concerneth the Deity, those many things are carried up and down through the Air casually, and without any intended resemblance, but that we, who naturally have in us the principle of Imitation, do frame and devise such Forms. Let us therefore, Oh Apollonius, rather believe it to be so, said Damis, for this is the best and most likely opinion. Whereto Apollonius answered, There is a twofold Art of Imitation: one whereof doth with the Hand and Mind imitate whatsoever it pleaseth, and this is the Art of Painting; the other doth with the Mind alone frame Similitudes▪ Not twofold, said Damis; but that there is a more perfect sort of Painting, which both with Mind and Hand doth express the Similitudes of things: and that the other is but a part of the same, since by it a man can only conceive and imitate with the Mind, being not skilled in Painting, nor able to express things by his Hands. Is it, said Apollonius, because his Hand hath been maimed with some Blow or Distemper? No verily, answered Damis, but because he never used to handle a Pencil, or other such Instrument, or Colours, being unskilled in the Art of Limning. In this therefore, said Apollonius, we both agree, that the faculty of Imitating proceedeth from Nature, but that of Painting, from Art: the same thing may also be said of Carving and Moulding. But you seem to imagine, that a Picture itself consisteth not of bare Colours, in as much as the old Painters were contented with one Colour, whereas the modern have used four, and so by degrees a greater number. Moreover, they sometimes Limn with mere Lineaments, and without Colours, which kind of Pictures we ought to say consist only of Shade and Light; for in them the similitude of things appeareth, the Form, Mind, Modesty, and Boldness, although such things have no Colours. And however they express not the Blood, the colour of the Hair, nor the Down on the Chin, yet do they with one simple kind of Draught represent the similitude of a tawny or white man. Nay, if we describe an Indian in this manner, with white Lineaments, yet will he be conceived as swarthy: for the flatness of the Nose, erected Curls, flaggy Cheeks, and Stupor, (as it were) about the Eyes, do blacken the Picture, and to them that view it without judgement, demonstrate the person to be an Indian. Wherefore without any absurdity I may aver, that they who behold Pictures, have also need of the Imitative faculty; for none can rightly commend a painted Horse or Bull, but he that beholdeth those Creatures in his Mind, whose likeness is presented in Picture. Neither indeed can any man judiciously view the [1] Ajax of [2] Timomachus, represented in his mad Fits, unless a man conceive in his Mind some Idea of Ajax, and how having slain Sheep and Oxen at Troy in his rage, he sat down by himself very pensive, consulting how to make away with himself. But now these curious Works which were made at the Command of Porus, are not only the Work of Graving, for they are like to Pictures; nor on the contrary, the Work of Painting only, in that they be made of Brass: but they were wrought by the same man, who was skilled both in Painting and Graving, such as [3] Vulcan is represented in [4] Homer, where he describeth the making of Achille's Arms; for there every place is full of such as kill and are killed, and you would say, that it were the very Earth coloured with blood, though it be made of Brass.  

Illustrations on Chap. 10.  
[1] AIax, the Son of Telamonius, by Hesione, was, next to Achilles, the most valiant Warrior in the Grecian Army, that fought against the Trojans. He, for anger that the Judges had conferred Achilles' Armour upon Ulysses, and not upon himself, grew mad, as Philostratus here mentions; when having slain many Sheep and Oxen in his mad Fits, he at last slew himself, and (as is feigned) was turned into a Flower of his Name, dict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. à Lugendo. Sophocl.  
[2] Timomachus, a famous Painter of Greece, Contemporary with julius Caesar. This Timomachus drew the Picture of Medea and Ajax, which julius Caesar bought of him for 80 Talents, and afterwards dedicated it to the Temple of Venus. See Athen. lib. 14.  
[3] Vulcan, was said to be the Son of jupiter and juno, and that when jupiter saw how ill-shaped and ugly he was to behold, at his first coming into the World, he kicked him down from Heaven, so that the poor Babe fell upon the Earth, and broke one of his Legs, whereof he ever after halted. Homer saith, that he was cast down into Lemnos, an Island on the Aegaean Sea: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Iliad. 1. vers. 590. That he was sometime Resident in Lemnos, Cicero writes in his Nat. Deor. where speaking of the several Vulcan's, he saith, Vulcani item compl●res: Primus Coelo natus, cujus in tutela Athenas antiqui Historici esse voluerunt: Secundus Nilo natus, Opas, ut Aegyptii appellant, quem Custodem esse Aegypti volunt: Tertius ex tertio jove & junone, qui Lemni fabricae tradi●ur praefuisse: Quartus Maenalio natus, qui tenuit Insulas prope Siciliam, quae Vulcani● nominantur. Lucian (in his Dialogue the Sacrific.) makes merry with this Story of Vulcan's being kicked out of Heaven. Apollodorus saith, that jupiter kicked him down from Heaven, because he offered to rescue his Mother juno out of Jupiter's hands. Others feign, that he was thrown out of Heaven for his Deformity. He was educated by Eurynome, the Daughter of Oceanus and Thetis; he is said to be the God of Fire, the Master of the Cyclops, and chief Thunderbolt-maker in Ordinary to jupiter. He made Hermione's Bracelet, Ariadne's Crown, the Chari●● of the Sun, the Armour of Achilles and Aeneas; etc. He would have married Minerva, but she refusing him, he took to Wife Venus, whom having caught in Bed with Mars, he threw a Net over them, and exposed them to the public view of all the rest of the Gods. Now as these things made him be thought most skilful in the Blacksmith's Trade, and gave a reputation to his Forge above all others, so likewise (as Diodorus writes) another Accident more strange, attributed to him the invention of Fire; for (saith he) some of the Egyptian Priests do hold for certain, that Vulcan, the inventor of Fire, reigned first in Egypt, and for the benefit ensuing was made Commander over the Egyptians, which was thus: A Tree on the Mountains of Egypt being set on fire by Lightning from Heaven in the Wintertime, the flame thereof caught hold on the neighbouring Woods, which fell likewise a burning, whereat Vulcan rejoiced, in regard of the heat which it yielded, but perceiving the fire begin to fail, he added fresh matter unto it, by which means the fire being continued, he called many other men to see it, as a thing by him found out and invented. Diod. Sic. lib. 1. ch. 2. Again, Diodorus (lib. 5.) writes, that by Vulcan, as they say; was invented the fabrication of Iron, Brass, Gold, Silver, and all other Metals, which receive the operation of Fire; as also the universal use thereof, as employed by Artificers, and others: whence the Masters of these Arts offer up their Prayers and sacred Rites to this God chiefly; and by these as by all others, Vulcan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fire; and having by this means given a great benefit to the common Life of men, he is consecrated to immortal memory and honour. Diod. lib. 5. Now because Tubal-Cain is said to be (Gen. 4.22.) an Instructor of every Artificer in Iron and Brass, etc. hence Bochart (in Pref. to his Phal.) will have Vulcan and Tubal-Cain to be the same; and that the Character given us here of Tubal-Cain, agrees exactly with Sanchoniathon's Character of Vulcan▪ See Bochart. Can. lib. 2. cap. 2.  
[4] Represented in Homer: Concerning Homer several things may be considered: His Name, Person Country, and Parents; the Age wherein he lived; his Life and Death; and Writings; with the various Censures that passed upon him.  
First then, As to his Appellation or Name of Homer, he was so called, saith Nepos, (in libris Chronic.) from his Blindness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ionian Language signifying blind, by the Figure Metathesis: nevertheless Plutarch gives us another account of his Name Homerus, viz. that the Lydians in Smyrna being infested with the Aeolians, so as they thought to leave the City, and being all summoned to march by a Herald at Arms, Homer (who was then but a Child) cried out, that he would also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sequi; from whence, saith Plutarch, he received the Name of Homer. But his proper Name was Melesigenes, from the River Meletes, near which some think he was born: though others have called him Meonides, as supposing him to be descended from Maeone.  
In the next place, For his Person, Country, and Parents; whereof to begin with his Person, Spondanus saith, His Statue teacheth what the Person of Homer was; which Cedrenus thus describeth, before it was consumed with fire at Constantinople: There stood (saith he) the Statue of Homer, as he was in his old age, thoughtful, and musing, with his Hands folded beneath his Bosom, his Beard untrimmed and hanging down, the Hair of his Head in like manner thin on both sides before, his Face with Age and Cares of the World wrinkled and austere, his Nose proportioned to his other parts, his Eyes fixed or turned up to his Eyebrows, like one blind, (as 'tis reported he was) though not born blind, which (saith Velleius Paterc.) he that imagines, must be blind of all Senses himself; upon his under-Coat he was attired with a loose Robe, and at the Base beneath his Feet hung a Chain of Brass. Another famous Statue of his (saith Lucian in Encom. Demosth.) stood in the Temple of Ptolemy, on the upper hand of his own Statue: which is also mentioned by Aelian, lib. 13. ch. 22. who says, that Ptolemaeus Philopater having built a Temple to Homer, erected a fair Image of him, and placed about that Image those seven Cities which contended for his Birth; according to these lines of the Poet: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Septem Vrbes certant de stirpe insignis Homeri;  
Smyrna, Rhodus, Colophon, Salamin, Chius, Argos, Athenae.  Neither did only these seven lay claim unto him, but three times seven, if we may credit either Plutarch or Suidas, amongst which Rome is very urgent, that he may b●●ccounted hers: in so much that Appion the Grammarian invoked his Ghost to come forth from the dead, and declare which was his Country▪ that so the Controversy might be ended. Concerning his Country and Age, there is so great variation amongst Authors, that no Question about Antiquity seems more difficult to be resolved: Some make him a Native of Aeolia, and say, that he was born about 168 years after the Siege of Troy; Aristotle (in 3. the Poetic.) affirms, he was born in the Isle of Io; Michael Glycas places him under Solomon's Reign; but Cedrenus saith, that he lived under both Solomon and David; as also that the Destruction of Troy happened under Saul. Nevertheless, that Book of Homer's Life, which follows the ninth Muse of Herodotus, (and whether composed by him or no, is very ancient) makes the Labour of those men very ridiculous, who even at this day pretend to so much certainty of Homer's Country, which was not then known: But of this Leo Allatius hath written a distinct Treatise. Neither is there less uncertainty concerning his Parentage: Aristotle affirms, he was begot in the Isle of Io by a Genius, on the Body of a Virgin of that Isle, who being quick with Child, for shame of the deed) retired into a Place called Aegina, and there being seized on by Thiefs, was brought to Smyrna, to Maeon, King of the Lydians, who for her Beauty married her; after which, she walking near the Flood Meletes▪ being on that shore overtaken with the Throws of her Delivery, she brought forth Homer, and instantly died; the Infant was received by Maeon, and brought up as his own, ti●l he himself likewise died. Alex. Paphius (saith Eustathius) makes Homer to be born of Egyptian Parents, Dmasagoras being his Father, and Aetbra his Mother; also that his Nurse was a certain Prophetess, and the Daughter of Oris, one of Isis' Priests, from whose Breasts Honey often flowed in the Mouth of the Infant; after which, in the night, he is reported to utter nine several Notes or Voices of Birds, viz. of a Swallow, a Peacock, a Dove, a Crow, a Partridge, a Wren, a Stare, a Blackbird, and a Nightingale: also that being a little Boy, he was found playing in his Bed with nine Doves. Others make him the Son of Maeona and Ornithus; and others the Offspring of some Nymph, as Gyraldus writes, Hist. Poet. Dial. 2. But the opinion of many is, that he was born of Critheis, Daughter of Melanopus and Omyris, who after her Father and Mother's death, was left to a Friend of her Fathers at Cuma, who finding she was with Child, sent her away in high displeasure to a Friends House, near the River Meles; where at a Feast among other young Women, she was delivered of a Son, whose Name she called Melesigenes, from the Place where he was born. That Critheis went with her Son to Ismenias, and from thence to Smyrna, where she dressed Wool, to get a Livelihood for herself and her Son: at which Place the Schoolmaster Phemius falling in Love with her, married her, and took her Son into the School, who by his sharpness of Wit surpassed all the other Scholars in Wisdom and Learning: in so much that upon the death of his Master, Homer succeeded him in teaching the same School, whereby he acquired great Reputation for his Learning, not only at Smyrna, but all the Country's round about; for the Merchants that did frequent Smyrna with Corn, spread abroad his Fame in all Parts where they came. But above all, one Mentes, Master of ● Leucadian Ship, took so great a kindness for him, that he persuaded him to leave his School, and travel with him, which he did, and was plentifully maintained by Mentes throughout their Travels. Their first Voyage was to Spain, from thence to Italy, and from Italy through several Countries, till at last they arrived at Ithaca, where a violent Rheum falling into Homer's Eyes, prevented his farther progress, so that Mentes was fain to leave him with a Friend of his called Mentor, a person of great Honour and Riches in Ithaca, where Homer learned the principal Matters relating to Vlysses' Life: but Mentes the next year returning back the same way, and finding Homer recovered of his Eyes, took him along with him in his Travels, passing through many Country's, till they arrived at Colophon; where relapsing into his old Distemper, he quite lost the use of his Eyes: after which he addicted himself to Poetry; when being poor, he returned back again to Smyrna, expecting to find better Entertainment there, whereof being disappointed, he removed from thence to Cuma, in which passage he rested at a Town called New-wall, where repeating some of his Ve●ses, one Tichi●, a Leather-seller, took such delight to hear them, that he entertained him kindly a long time. Afterwards he proceeded on his Journey to Cuma, where he was so well received, that some of his Friends in the Senate did propose to have a Maintenance settled on him for Life, though others opposed the rewarding so great a man. Some will have it, that at this Place he first received the Name of Homer. Now being denied Relief at Cuma, he removed from thence to Phocaea, where lived one Thestorides, a Schoolmaster, who invited him to live with him; by which means Thestorides procured some of his Verses, which he afterwards taught as his own at Chios. Whereupon, Homer hearing how Thestorides had abused him, immediately followed him to Chios▪ and by the way falling into discourse with a Shepherd, who was keeping his Master's Sheep, the Shepherd was so taken with Homer, that he relieved him, and carried him to his Master, where he lived some time, and taught his Children; till being impatient to discover Thestorides his Cheat, he went to Chios, which Place Thestorides left when he heard of Homer's coming; who tarried there some time, taught a School, grew rich, married, and had two Daughters, whereof one died young, and the other he married to the Shepherd's Master, that entertained him at Bollisus. When he grew old, he left Chios, and went to Samos, where he remained some time, singing of Verses at Feasts, and at new-Moons, at great men's Houses. From Samos he was going to Athens, but (as some say) fell sick at jos, where dying, he was buried on the Seashore. And long after, when his Poems had gotten ●n universal Applause, the people of jos built him a Sepulchre, with this Epitaph upon it, (●s saith Suidas:) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hac sacrum terra caput occultat●r Homeri,  
Qui canere Heroum praestantia facta solebat.  Melancthon. Or rather as Gyraldus renders it: 
Sacrum hic terra caput divinum claudit Homerum,  
Her●um atque virum cecinit qui fortia facta.  Hist. Poet. Dial. 2. This is the most rational account of his Death, and not that he pined away, upon the Riddle of the Fishermen, as others would have it; and so saith Herodotus, or whoever it was that wrote that Book de Vita Homeri: Ex hac aegritudine (inquit) extremum diem clausit Homerus in Io, non (ut arbitrantur aliqui) Aenigmitatis perplexitate enectus, sed morbo. Nevertheless Solinus reports him to be buried in Chios; Martianus Capella in Naxes: and Pliny in this matter varies from himself, one while saying, he was buried in Io, another while in Scyros. Also Sotades apud Stob. hath it, that he died for Hunger: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ And Polycrates writes, that Homer lived to 108 years of age. And Plutarch (Vita Sertorii) affirms, that he was born in Io, and died in Smyrna. Some will have it, that Orpheus and Musaeus were more ancient than Homer; but the learned Gerr. Vossius plainly shows the contrary, saying, that the Poems of Orpheus are no older than the Age of Pifistratus, and that Musaeus was a Grammarian under the Roman Empire, wherefore (says he) Nihil nunc Antiquius habere Graecos Poematibus Homeri & Hesiodi: also he further says, that Homer lived about the beginning of the Olympiads, or a little after, near the Times of Romulus. Voss● de Poet. Graec. ch. 2.  
Now for the Writings of Homer, and those Censures that passed upon him, 'tis well known to all men, that he never wrote any thing (at least that is now extant) but Poetry: He wrote in 24 Books the Wars of Troy, which he calls his Iliads; and in as many more the Travels of Ulysses, which he names his Odysseys. It was (saith Aelian) long after Lycurgus, that the Lacedæmonians first brought Homer's Poetry into Greece from jonia, whether he travelled; nevertheless Plutarch (Vitâ Lycurgi) affirms, that Lycurgus' himself first brought them to light amongst men. They were digested into that order we now have them, not by himself, but by other men, and (as Suidas and Aelian report) chiefly by Pisistratus the Athenian Tyrant: for he wrote sundry Poems scattered here and there in the Countries where he travelled, which may be one reason why so many Country's should challenge him to be theirs, they having the original Copies of some of his Works, which in succeeding Times were gathered together to make up complete Poesies, and were called from hence Rapsodia. Two of these Poems are observed to comprehend the two parts of man: the Iliads describing the strength and vigour of the Body; as doth the Odysseys, the subtlety and policy of the Mind: by the one, he first represented Tragedy; by the other, Comedy. The particular Subjects of the several Books, as well of his Iliads as Odysseys, I had designed to have given you a Compendium of, but find Mr. Hobbs has anticipated me therein, by his English Translation of Homer, therefore shall only give you the Judgements that some of the best Authors, as well ancient as modern, have passed upon him, and so conclude.  
That the Poems of Homer were highly esteemed of by the Ancients, is evident from all their Writings: Aelian (lib. 13. ch. 14.) tells us, that the Ancients sung the Verses of Homer, divided into several parts, to which they attributed particular Names; as the Fight at the Ships, the Dolonia, the Victory of Agamemnon, and the Catalogue of the Ships. Moreover, the Patroclea, and the Lystra, (or redemption of Hector's Body) the Games instituted for Patroclus, and the breach for Vows; comprehended in his Iliads. Now as concerning the Odysseys; the Actions at Pytus, the Actions at Lacedaemon, the Cave of Calypso, the Boat, the Discourses of Alcinous, the Cyclopias, the Neucia, and the Washings of Circe, the Death of the Wooers, the Actions in the Field, and concerning Laertes. The same Author (lib. 12. ch. 48.) also writes, that the Indians sing the Verses of Homer translated into their own Language, and not only they but likewise the Persian Kings. Morever, (lib. 9 ch. 15.) he says, that the Argives give the first Palm of all Poetry to Homer, making all other second to him; and at all their Sacrifices invoked Apollo and Homer to be present with them. Nay, Pindar affirms, that when unable to give a Portion with their Daughter, they bestowed on her some of his Poems. Alcibiades used to strike that Schoolmaster on the Ear, who wanted Homer in his School; as if a man should find a Fanaticks Study without any of Hildersham's, Dodd's, Baxter's, Owen's, or Vincent's Books in it. Alexander the Great having taken that vastly rich Cabinet from Darius, could find out no better use for it, than to make it a Repository for Homer's Works, which he carried with him wherever he went. Arcesilaus could never take his rest at night, till he had read some portion of Homer; and so soon as he was up in the morning, he used to say, Se ad Amasium ire, meaning, that he was going to his beloved Homer. Aelian writes, that Plato at the beginning studied Poetry, when having composed certain heroic Poems, he compared and examined them by Homer's, but finding them far short of his, he tore them in pieces. Plato in jone calleth him, Poetarum omnium praestantissimum & divinissimum▪ in Phaedone, Divinum Poetam. Neither did Aristotle less esteem him, being (as Plutarch hath it) used to say of him, That Homer was the only Poet, who made and devised words that had motion; so emphatical were they, and so lively expressed. Also Plutarch saith, That Homer of all other Poets doth excel, using such discretion in his Speeches, that at one and the same time he reprehends the evil, and recommends the good. Lucian (in Encom. Demosth▪) affirmeth, all Poets celebrated Homer's Birthday, and sacrificed to him the first Fruits of their Verses. Cicero speaking of him saith, Homero nemo similis. And Velleius Paterculus (lib. 1 ch. 5.) calls him, that most bright and matchless Wit, who both for the greatness of his Work, and perspicuity of his Verses, did alone deserve the Name of Poet, in whom this is most glorious, Quod neque ante illum, quem ille imitaretur, neque post illum▪ qui eum imitari possit▪ inventus est. Cleomenes (as both Plutarch and Aelian write) used to say, that Homer was the Poet, of the Lacedæmonians, declaring how men should fight; but Hesiod of the Slaves, instructing men how to till the Ground. Pliny (lib. 25.) calls Homer the Father and Prince of all Learning and learned men, as well as the best Author extant for Antiquity. Likewise Pliny (lib. 7. ch. 21.) tells us out of Cicero, that the whole Iliads of Homer were written in a Parchment so small, that it might be contained in a Nutshell. And Cedr●nus also writes of a Library in Constantinople, wherein (amongst other Curiosities) was the Gut of a Dragon 120 foot long, on which, in Letters of Gold, the Iliads and Odysseys of Homer were inscribed; which Rarity was consumed by Fire in Basiliscus the Emperor's Time. Dionysius Halicarnasseus calls Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the Top of all, whence every River, Sea, and Fountain springs: no wonder therefore if the Painter Galaton pictured him vomiting, and all the other Poets like so many Dogs, licking up what he had spewed out: To which may be applied that of the Poet: 
Aspics Meoniden, à quo seu fonte perenni  
Va●um P●eriis ora rigantur aquis.  Ovid. As also Manilius to the same purpose: 
— Cujusque ex ore profusos  
Omnis posteritas latices in carmina duxit.  Lib. 2. Montaign mentions three men, who in his opinion seemed to exceed all other; whereof the first is Homer; from whom (saith he) Virgil seems to derive his Sufficiency; that Homer was his Schoolmaster and Guide; and that but one only sentence of the Iliads▪ hath given both Body and Matter to that great and divine Poem, Virgil's Aeneads. I am often (saith Montaign) amazed to think, that he who by his Authority hath brought so many Gods in credit with the World, should not be reputed one himself: 
Add Heliconiadum comites, quorum unus Homerus  
Astr● potitus.—  Lucrer. lib. 3. Notwithstanding his Blindness and Indigency▪ and that he lived before Sciences were ever observed, or reduced into a method, yet had he so perfect a knowledge of them, that all who have since established Policies▪ founded Commonwealths, undertaken Wars, or written either of Religion, Philosophy▪ or Arts, have made use of him and of his Books, as of ● Seminary or Magazine of all kinds of Learning: 
Qui quid sit pulchrum, quid turpe, quid utile, quid non,  
Plenius ac melius Chrys●ppo, ac Crantore dicit.  Horat. Lib. Epist. 23. Homer▪ (says Monsieur Rapine) who had a Genius accomplished for Poetry, was blessed with the vastest, sublimest, and most universal Wit that ever was: 'Twas by his Poems that all the Worthies of Antiquity were form; from hence the Legislators took the first platform of their Laws; the Founders of Monarchies and Commonwealths from hence took the Model of their Polities; hence Philosophers learned the first principles of Morality▪ which they taught the people; Homer is the occasion, and almost the only Subject of Plato's Dialogue of Inspiration; hence Physicians have studied Diseases and their Cures▪ Astronomers have learned the knowledge of Heaven; and Geometricians of the Earth; Kings and Princes have learned the Art to govern; Captains to form a Battle, to incamp an Army, to besiege Towns, to fight and to gain Victories; from this great Original, Socrates, Plato, and Aristotle, came to be Philosophers; Sophocles and Euripides took the haughty Air of the Theatre, and Ideas of Tragedy; Zeuxes, Apelles, and Polygnotus, became such excellent Painters; nay, one of the most famous Painters of this Age, used to make Homer be read to him to heighten his Fancy, when he disposed himself to draw; he made Alex●nder the Great so valiant. In fine, Homer has been (if I may so say) the first Founder of all Arts and Sciences, as well as the Pattern of wise men in all Ages. And as he has been in some measure the Author of Paganism, the Religion whereof he established by his Poems, one may say, that never Prophet had so many Followers as he: yet notwithstanding, this so universal Genius, this Wit so capable of all things, he applied himself only to Poetry, which he made his business. Homer is the most perfect Model of the heroic Poesy, and he only saith Aristotle, deserves the Name of Poet; 'tis certain, never man had a more happy Genius; he is the first Copy a Poet should propose to himself, that means to write well: for never person wrote more purely nor natural than he; 'tis he alone that ever found the Secret of joining to the purity of Style, all the sublimity and greatness that heroic Poesy is capable of; for which reason, Longinus always proposes him as the most just and exact Rule for the sublime Style. Neither can any thing be more passionately expressed than Andromache's Adieu to her Husband Hector, when going to his last Combat with Achilles, Iliad 6th. Diony●ius Halicarnass●us commends him chiefly for the contrivance of his Design, the greatness and majesty of his Expression, the sweet and passionate motions of his Sentiments. The design of Poetry is to delight, and that doth Homer, who is delightful even in the description of L●ertes's Swineherd's Lodge, in his Odysseys. Homer was never guilty either of Obscenity or Impiety, but sweet and virtuous as a Philosopher: he begets in his Readers a veneration for Piety, and an abhorrence for Vice, when he makes them esteem Achilles, and contemn Therfites. Homer and Virgil are the only two Poets that ever knew how to leave a thing when 'twas well, without being hurried by their Poetical fury beyond the mark of Judgement. Now as each regular Poem must consist of Truth and Fiction; so is Truth the foundation, and Fiction the accomplishment of all Homer's Poems: Thus the Fable of Homer's Iliad is the Anger of Achilles, who by his presence or absence from the Grecian Army, (Almanxor-like) determines the good or ill success of his whole Party; the Anger of this Prince, which proceeds of the discontent he received from Agamemnon, is the Truth of the History, which is adorned with all the Episodes, and variety of Adventures, that every this Poem, and give delight; which he could never do, if he had nothing to say but Truth. Again, As the Painter draws Faces by their Features; so must the Poet represent the Minds of men by their Manners: And thus we see he makes Achilles retire from the Grecian Army, to show his discontent; also the Silence of Ajax in Hell, (lib. 11. Odyss.) declares something more noble and glorious, than all he could have said. Homer hath excelled all others in the pleasant Numbers of his Verse; whether the nature of his Language was favourable to him; by the variety in the Numbers, and by the noble sound of the Words; or that the delicacy of his Ear made him perceive this Grace, whereof the other Poets were not sensible. Athenaeus pretends, that nothing is more proper to be sung than the Verses of Homer; so natural is the Harmony of them: Virgil himself could not imitate him herein, by reason of the harshness of the Latin Tongue. He above all others makes the deepest impression upon the Heart; Homer animates, and Virgil heats, in comparison of whom all the rest do (as it were) frieze their Auditors. Another Excellency of Homer's is, that in the vast throng of Objects which he represents, he is never guilty of the least confusion; never was Poem more charged with Matter than his Iliad, yet never any thing appeared more regular, easy, and natural. How artificial, unconstrained, and delightful, are all his Narrations? Homer, great Speaker as he is, amuses not himself (saith Lucian) to discourse of the unhappy in Hell, when Ulysses descended thither; though this was a fair occasion for him. How just and reasonable are all his Encomiums? He praises not Achilles, but by the simple and bare narration of his Actions. And lastly, With what wonderful Art and Cunning doth he contrive his Fictions, taking from the most common and mean Subjects, a Character of greatness and sublimity? Thus, from Thetis' prostrating herself at Jupiter's Feet, the Gods assemble in Council, where great Debates arise, their Spirits grow warm, and all Heaven is in a Mutiny, only because Achilles' Mistress is taken from him, which at the bottom is but a Trifle. 'Tis likewise by this great Art of Fiction, that all the Voyages, and indeed every step that Telemachus made in the Odysseys, to seek his Father Ulysses, became considerable, because Minerva is of his Retinue, and of his Council; and all became remarkable, by the impression they received from the Conduct of a Deity that presides over Wisdom. Rapin's Reflect▪ on Arist. Poes'. But to conclude this point, The greatest Excellency of Homer lies in his Invention, in his Morality, in the Elegancy of his Words, in his Epithets, and Adverbs, wherein he surpasses all others. Yet notwithstanding all this that hath been said, some Exceptions have been raised against him; ex. gr. that by the Fable of his Iliad, he has disgraced his Country, in taking for his Hero, a person who occasioned the destruction of so many gallant Officers, whom he sacrificed to his grief and discontent. That Homer's chief Hero, Achilles, is made subject to great weaknesses and imperfections below his Character, when (according to the Pourtraicture Horace hath left of him) Achilles is a Bravo, but withal hasty, impetuous, furious, passionate, violent, unjust, inexorable, a contemner of Laws, and one that places all his Reason in his Sword: 
Impiger, iracundus, inexorabilis, acer,  
jura negat sibi nata, nihil non arrogat armis.  Horat. Art Poet. Achilles is cruel even towards the Body of Hector, so far as to take pleasure in exercising vengeance upon it, and out of an unparallelled Avarice, sells to his affl●cted Father the Body of his Son. I shall not say any thing of his quitting (with a Lightness not to be pardoned) that great and generous Enterprise, made by a general Combination of all Greece, upon the occasion of a she-Slave, for whom he abandons himself to tears and complaints, with many discoveries of weakness. That if the Action and principal Subject of Homer's Iliad be the War of Troy, (according to the judgement of H●race, who therefore calls him, Troj●ni belli scriptorem) then that Action is defective and imperfect, in as much a● that War has not in the Iliad either beginning or end; according to that Verse of the Poets: 
Infaelix operis summa, qui ponere totum  
Nesciat—  Horat. Epist. ad Pison. But if the principal Subject be the Anger of Achilles, as is more likely, and as Homer himself acknowledges by his Proposition; that Anger has indeed a beginning, but neither end nor middle: for it is thrust out of doors by another animosity of the same person against Hector, for the death of Patroclus; so as there are two Angers, one upon the loss of his Friend, the other upon the taking away of his Mistress. But the greatest defect is, that the rest of the Poem has no connection with that Anger; and Homer during the space of 18 Books, thinks no more of it, as if he had clearly forgot his Proposition and Design; but during that long Interval speaks only of Sieges, battles, Surprises, Consultations of the Gods, and all things that relate to the Siege of Troy; which made Horace (as I said before) think, that the Subject of the Iliad was the War of Troy, according to the Name it goes under: So that which way soever we look on that Poem, it will in that part appear defective: Neither is the Odyssey an Action more correct than that of the Iliad: it begins with the Voyages of Telemachus, and ends with those of Ulysses. All is made for Telemachus in the four first Books; Menelaus, Nestor, and the other Graecian Princes, relate to him the Adventures of Troy, without any thought at all of Ulysses, which is the principal Action: so that the four first Books of the Odyssey are neither Episode, nor part of Action, nor have any connexion with the rest of the Work: in so much that the Fable of the Odyssey is apparently double. Take them as they are, and one knows not what to make of them. In the Representation of those Games and Pastimes, which Achilles (in the 23d. Book of the Iliads) makes upon the death of Patroclus, there are abundance of things utterly incredible. Also Homer introduces Miracles and Machine's without any just occasion: when Priamus hath lost Hector, jupiter sends the Goddess Iris his Messenger, to caution him to take care of his Son's Body, and redeem it from Achilles; as if his Father (who had so great a tenderness for his Son) could not think of it himself, without a Machine to put him in mind that he was a Father? If Telemachus in the Odyssey go to find out Ulysses in the Courts of Greece, he cannot stir a foot (forsooth) without the assistance of his Governess Minerva to lead him up and down by the Sleeves? Nay, this Machine hath not so much as any appearance of probability, in as much as Minerva conducts Telemachus to seek for Ulysses all over Greece, save only to the place where he is, which she ought not to have been ignorant of, upon the score of her Divinity, from which nothing should be concealed. And yet this is Homer's way to employ the Gods upon all trifling matters, as so many Porters, without any regard to their rank: thus Mercury becomes Coachman to Priamus, as well as his Scout. Again, Homer's Episodes are forced. His Kings and Princes speak as scurrilously of one another, as so many Plowmen could do: Thus Agamemnon in the Iliad treats Chryses the Highpriest as an extravagant impious person, when he only demands with much respect, nay, and with Presents, his own Daughter, which Agamemnon had taken away from him by force. In like manner, the Priest forgetting all Charity, did out of revenge implore Apollo to destroy the Greeks. Ulysses, whom Homer proposes as an exemplar of Wisdom, suffers himself to be made drunk by the Pheacians; for which Aristotle and Philostratus condemn the Poet. How extravagant was it in that accomplished Sage, so soon to forget so virtuous a Wife and Son, for the dalliances of his Prostitute Calypso, to run after the famous Sorceress Circe, and being a King as he was, so far to debase himself, as to go to Fifty-cuffs with a rascally Beggar, named Irus? Priamus, in the 24th. Iliad, does not speak like a Father, when he wishes all his Children dead, so Hector were alive again; his grief might have been expressed some other way. How barbarous was the Inhumanity of Achilles upon the dead Body of Hector? How immodest and undecent was the long though accidental interview between Ulysses, and the Daughter of Alcinous, in the 6th. of the Odysseys? In fine, There is but little observance of Decorum in Homer's Poems: Fathers cruel and harsh; Heroes weak and passionate; Gods subject to miseries, unquiet, quarrelsome and mutinous, etc. What can be more ridiculous, than the Discourse which Antilochus' Son, Iliad 23. makes to his Father's Horses, telling them, His Father Nestor will turn them out of his service, or cut their Throats, if they do not do as they should do? Truly a most pathetic Orator to bruit Beasts! The like does Hector in another place. How comical is the Entertainment which he gives the Gods at a Comedy, Odyssey 8. some of whom he makes Buffoons, by introducing Mars and Venus, surprised in the Nets laid for them by Vulcan? The Battle between Irus and Ulysses, (Odyss. 18.) savours strongly of the Burlesque humour; as does also the Character of Therfitis, and the wounding of Venus in the Iliad. How undecent is that comparison of Homer's, of an Ass feeding in a Wheat-field, which the Children would drive out with Poles and Staves, to be compared to Ajax in the midst of an Engagement, overwhelmed with a shower of the Enemy's blows, as it is in the Iliad? 'Tis but one degree above the filthy expression of a great man in these late Times, who sitting as Commissioner in the Star-chamber, had so mean a conception, that in open Court he was fain to fetch his comparison from a Tinker and his Trull. The Descriptions of Homer are too childish, too long, too affected, and too often used: as the description of Alcinous's Garden, in the 7th. and that of the Port of Ithaca, in the 13th. of the Odysseys▪ the description of the Port; and that of the Grotto inhabited by the Nymphs, which takes up 18 Verses. Homer is reprehended even by the Greeks themselves, for his intemperance and tediousness in Discourse. Neither in his Iliad is the unity of Action so perfect as to be without blame, where after the death of Hector, which ought to have closed the Action, there are still two Books to come; the 23d. which comprehends the Exercises celebrated for the death of Patroclus, and which contribute nothing to the principal Action; and the 24th. which contains the Lamentation of the Trojans, and the ransoming of Hector's Body, which have no connexion to the principal Action, that being complete without it. Nay, it may further be objected, why a Poem that had no other design but to celebrate the Honour of the Greeks, should be closed with that Honour, which is done to Hector's Funeral Solemnities, which was the chiefest of their Enemies? Was it not a mistake in him, thus to forget the design he proposed? 
— Amphora caepit  
Institui, currente rot à cur urceus exit?  Horat. Art. Poet. Again, He is sometimes accused for want of Variety and Surprise: Thus in numbering the Grecian Fleet in the 2d. Iliad, all the Squadrons are for the most part terminated in one Verse:— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And all the Banquets of the Iliad are served up in the same fashion, without any variety. Nay, Vlysses' being known by his Wife Penelope, in 23d. of the Odyssey, though so fit a Subject to set all the Subtleties of Art on work, has nothing in it but flat and simple Surprises, cold and heavy Astonishments, with very little of Delicacy. Last of all, Some would likewise make Homer seem a Plagiary; Aristotle makes mention of a small Iliad (attributed by Suidas to one Antimachus) which was the abridgement of a greater, upon which, some conceive it possible that Homer might frame his Work: Besides, we read in Athenaeus (lib. 3.) that one Hegesianax had wrote in Verse before Homer, what had passed at the Siege of Troy. Cicero also makes mention of one calisthenes, living in the time of Alexander, that had written upon the same Subject of Troy; who, although 'twas some Ages after Homer, 'tis to be conceived, had and made use of some other Collections different from those of Homer. Suidas affirms, that one Corinnus, a Disciple of Palamedes, had also written an Iliad in Verse, about the time that Troy was taken: and that another Poet contemporary with Homer, named Syagrus, had likewise written upon the same Subject; but that all those Works were suppressed by the Endeavours of Homer, by which means, his alone were transmitted to Posterity. Of this and the Premises, see Suidas, Sc●liger, Spondanus, Eustathius, and Didimus, but more especially a little comparison between Homer and Virgil, written originally in French, and extremely in favour of Virgil. Others there have been, that reprehend some few things in Homer: Rapine confesses, he is not altogether so scrupulous and regular in his Contrivances, as Virgil is; his Machines' are less just; and all the Measures he takes to save the probability, are less exact. In short, Homer has more Fancy, Virgil more Discretion and Judgement; so that if I should choose rather to have been Homer than Virgil, I should also much rather wish, that I had written the A●neid▪ than the Iliad and Odyssey; for which, I have the Approbation of Propertius to justify me: 
Cedite Romani scriptores, cedite Graii,  
Nescio quid majus nascitur Aeneide.  Hakwil objects against the ridiculous Fable of the Pigmies, and their mann●● of fight with the Cranes in Homer. Scaliger (who is no Friend to Homer) objects against the long Narrations, which Homer makes his Heroes speak in the heat of Fury and Battle, as neither natural nor probable. Philostratus objects against his Pourtraicts. Longinus cannot endure the Wounds, Tears, Adulteries, Hatred, and other Weaknesses, to which he makes the God's obnoxious, contrary to their Character: I cannot, saith Longin, but think, that at the Siege of Troy, he endeavoured to make his men Gods, and his God's men. Longinus also writes, that the Odyssey, which is as it were an Epilogue to the Iliad, was written long after the Iliad, when the Poet's Fancy being drained, the Poem (viz. the Odyssey) became flat and thoughtless, consisting of tedious Speeches and Relations, the symptoms of a decayed Fancy: In his Iliad his Discourses are like the Beams of the Sun at midday, short but vigorous; in his Odysseys like the Sun a setting, when her shadow is long, and vigour small. Yet notwithstanding all this, I look (saith Longin) upon the faults in Homer, as small insignificant mistakes, which (his thoughts being intent on great things) were carelessly let slip; and that if all the faults which are in Homer, Demosthenes, Plato, and those other famous Writers, were summed up, they would not amount to the thousandth part of the good things they have said. It is not (saith Casaubon in Entheus. ch. 5.) so much want of Wit and Capacity, that maketh so few in these days admire the Wisdom of Homer, as our present Ignorance of former Times: An old Hat, Ruff, or Fardingal, will make any one now seem ridiculous; no wonder therefore if so ancient a Poet as Homer, seem contemptible in the eyes of many of our young Masters, who are better read in the Fashions of the Times, the modish Cravat and Periwig, than in ancient Books.  
[5] Where he describeth the making of Achilles 's Arms: This is in the 18th Iliad.    

CHAP. XI. Apollonius is brought to the King of the Indians: A Description of the Houses of the City, and of the Temple, whose very Pavement was adorned with Pearls: What Conference passed between Apollonius and King Phraotes: The King's Modesty, Temperance, and Skill in the Greek Tongue.  
WHilst he is thus busied in Discourse, certain Messengers come from the King, bringing an Interpreter with them, and tell them, that the King had invited Apollonius to be his Guest for the [1] space of three days, in as much as Strangers might not longer abide in that City: wherefore they conducted Apollonius to the Palace. With what Walls the City was encompassed, we have before declared. They say, it was evenly and regularly divided into Streets, after the Attic fashion. And that it was built of such Houses, as if a man look on the outside of them, seem to be of but one Story; whereas if you enter into them, you will find as many Rooms under ground as above. They likewise report, that they saw the Temple of the Sun, wherein the Image of Ajax carved in Ivory was erected, the Statue of Alexander in Gold, and others of Porus in black Brass. The Walls of the [2] Temple are built of a red Stone, wherewith Gold being artificially mingled, seemeth to dart out Rays. The Pavement was inlaid with Pearls, in a kind of Checquer-work, which was much used in the Temples of the Barbarians. But they say, that in the King's Palace they found no sumptuousness of Building, nor [3] Guards, nor Halberdiers; but as in the Houses of the best Citizens, a few Domestics, and such as desired to discourse with the King, being in number but three or four at most. With which Show they were far more delighted, than with that pompous one at the Court of Babylon; and much more when they were entered in: for the Lodgings, Galleries, and whole Court was under discipline, which was a sufficient argument to Apollonius, that the Indian King was addicted to Philosophy. Wherefore speaking by the Interpreter he said, I am glad (Oh King) to see that you study Philosophy. But I (said the King) am much gladder that you have such an opinion of me. Then answered Apollonius, saying, Are these things appointed and enjoined by your Laws, or have you yourself reduced your Kingdom to this good order? The King replied, Though our Laws be modest, yet I use greater modesty than our Laws enjoin, and possess more than other men, yet need very little, esteeming the greatest part of my Wealth to belong unto my [4] Friends. Happy are you, said Apollonius, who enjoy such a Treasure, preferring your Friends, from whom so many Benefits accrue to you, before Silver and Gold. Nay, said the King, I impart my Riches to my very Enemies: for I assuage and subdue with [5] Money, the Barbarians that sometimes infested my Kingdom, making Incursions into my Confines, in so much that I now use them as Guards to defend my Kingdom, for they do not only abstain themselves from invading me, but also hinder other neighbouring Barbarians (who are very dangerous) from molesting me. When Apollonius asked, Whether Porus was used to give Presents to them, the King answered, Porus was a lover of War, but I of Peace. With these Speeches he so ravished Apollonius, that when on a time he rebuked one Euphrates for not studying Philosophy, he said, Let us reverence the Indian Phraotes; for that was the King's Name. A certain Nobleman, for the many and great Favours he had received from the King, desired to set a golden Mitre adorned with several jewels on his Head; the King made answer, Though I were one of those who are taken with such things, yet would I not admit them now, but in the presence of Apollonius throw them from my Head. Yet for as much as I have never heretofore used such Ornaments, how should I now assume them, as not knowing my Guest, and forgetting myself? When Apollonius also demanded of him, What kind of Diet he used, his answer was, I drink only so much Wine, as I sacrifice to the Sun; and for the Quarry which I take in Hunting, others eat it, the exercise itself being enough for me; my Diet is Herbs, with the tops and fruit of Dates, and whatsoever things the River makes my Garden bring forth. I have also many Dishes from these Trees, which with my own hands I dress. As these words Apollonius was overjoyed, often turning his Eyes towards Damis. Afterwards, when they had discoursed sufficiently concerning his journey to the Brackmans', the King commanded the Guide that came from Babylon to be entertained as his Guest, in such a manner as he was used to receive those that came from thence; but the Guide who was sent by the Governor, was dismissed, having received Provision for his journey. Then the King himself taking Apollonius by the hand, and commanding the Interpreter to depart, asked him, whether he would admit him into his company at Meals? Apollonius being amazed hereat, and ask the King, why he did not speak to him thus in the beginning, the King replied, It was that I might not seem overbold, as not knowing myself, nor that it had pleased Fortune to make me a Barbarian. But now being overcome by you, in as much as I perceive you to take delight in me, I could not any longer conceal myself; and how full I am of the Greek Tongue, I will manifest to you in many things. But why (said Apollonius) did not you invite me to a Feast, but had rather be invited by me? Because (said the King) I judge you to be the better man: for Wisdom is a more royal thing than all others. Thus having spoken, he led Apollonius and the rest of his company to the Bath, wherein he himself was used to wash. The place was an Orchard about the length of a Furlong, in the midst whereof was a Fountain digged, that received into itself certain Springs of cool and potable Water. On either side were places to run in, where the King was used to exercise himself with the Lance and Discus [6] after the Greek fashion, for his Body was strong, having used such Exercises, and being but 27 years of age. Now when he thought he had exercised himself enough on Land, he was used to leap into the Water, and there exercise himself in Swimming.  

Illustrations on Chap. 11.  
[1] To be his Guest for the space of three days: This Custom was, I conceive, practised amongst them, ever after Alexander's Conquest over them, and that for no other Reason, but to prevent Strangers from being made acquainted either with their Strength or Riches. Notwithstanding other Countries have used the like Caution upon other Inducements; as the japonese, who denied any admission to the Christians for their Religion's sake; and the Turks, who suffer not any but Mahometans to approach within such a distance of Mecca; also the Chinese, who permit not any Trade with the Portugueses, nor at this day with the English, by reason of our Alliance with Portugal. Nevertheless, be it upon what Motive it will, any such Custom is an infallible impediment to any City's Wealth or Power; as on the contrary, nothing can be more advantageous to a Kingdom, and would be so to this of ours, as to make it a free Port, rendering his Majesty a full compensation for the loss of his Customs some other way. Nay, had his Majesty no other recompense made him for the expiration of that branch of his Revenue, (which however would be very hard and unreasonable) yet am I well assured, that what he lost in the Penny one way, he would gain in the Pound another, and soon find the benefit of a free Trade far to exceed that of a Custom-house, with the chargeable Attendants belonging thereunto. Where there is no Commerce▪ there can be no Wealth, nor increase of People; therefore the Lacedæmonians never arrived to any manner of Greatness; nor could they with all their valour and military Disciplin●▪ have kept their State so long as they did, but for two Reasons, which seldom meet together: One was, that they using none but Iron money, were so poor, as gave no temptation to an Invader, who would in that case be like one that should set upon a Ship of Algiers, be sure to get nothing but blows: The other was, that in those days all Greece was divided into petty Republics, whose mutual Jealousies made them assist one another against any others growing Greatness; for States are so rapacious, and Princes so ambitious, as there is no protection against them, but either Poverty or Power.  
[2] The Walls of the Temple, etc. Templum anciently signified only that space or portion of the Heavens, which the Augur designed or marked out with his Lituus; after which, it was used to signify those Buildings we call Churches. Clemens Alexandrinus is of opinion, that the first Original of their Temples was the erecting of an Edifice to the Honour of the deceased. Concerning the vastness of some of them, that place is very remarkable of Plato's Critias, who sets down Neptune's Temple to be a Furlong in length, and three Acres broad, with the height proportionable. The outward parts towards the top of the Buildings were adorned with massy Silver, and the Studs or Spokes themselves with Gold. The Roofs within were made of Ivory, Gold, Silver, and (Aurichalcum, or mixed Metal, like) Copper. As for the Walls, Columes, and Pavements, they were inlaid also with Copper, and in some parts engraved. Besides this there were many other Temples of great renown in the World: such as the most famous Temple of jerusalem built by Solomon, whose Riches were inestimable, and whereof no man versed in History can be ignorant: josephus (lib. 5. ch. 14.) saith, that it had several golden Pinnacles or Studs, which were therefore made so sharp in the point, that no Bird could rest his foot thereon to defile it. Whereupon a learned Author among the Papists makes this Objection, how our Saviour could stand upon them, or St. james be precipitated from them, unless there were some place behind the said Pinnacles whereon they might stand, which is not yet mentioned by any Author. Another famous Temple was that of jupiter Capitolinus at Rome, the Beauty and Riches whereof was so great, that one writing of it says, that the Sun never shined on the like: This did far exceed those Temples mentioned by Ovid, when he says, 
Templa m●nent bodie vastis innixa columnis,  
Perque quater deno● itur in alta gradus.  The ascent of this Temple being an hundred steps. There was likewise another at Delphos whither all the Kings of the Earth sent gifts of the most precious things they had: witness Croesus' King of Lydia. That also of jupiter Ammon, whose situation in the Deserts, did not in the least impede the excellency of its composure in Marbles, and other precious Stuffs, with a contribution of all the Princes and People, which sent thither for the maintenance of it; and likewise that of Diana at Ephesus, which all Authors have reckoned among the seven Wonders of the World; together with many others very much renowned for Antiquity: But never any Temple yet equalised that which Philostratus here represents, which makes me a little uncertain of the truth of this Discourse; for we do not find this Temple to be so highly reputed any where but in Philostratus: whereas if it were so excellent as 'tis here mentioned to be, methinks it merited some little place of Remark in the Writings of those ingenious men, whose ambition was only to take notice of and observe all the Rarities of the Universe: this being not less worthy of record, than the Sepulchre of Simandius in Egypt, concerning which they have treated so at large.  
[3] In the King's Palace they found no Guards nor Halberdiers. This is almost as great an Error as a Prince can possibly commit: Not that these Guards are able to protect him against a Rebellion at home, or Invasion from abroad, but that such a splendid Equipage about him dazzles the People's eyes, as if he were something more than man, and so preserves him from contempt; which certainly is one of the most dangerous Characters a Prince can lie under: for all other kind of Infamy may by way of terror, give an ill Prince not only obedience, but some measure of safety, whereas being grown contemptible, men will not only slight his Commands, but in time make bold to assault him: Thus when the Senones Ga●li had taken Rome, the common Soldiers entering the Senate, found the Senators sitting with much gravity adorned in their Robes; whereat they stood in a great amazement ready to adore them, till a Soldier stroking one of their long white Beards, the Senator up with his Cane, and broke the Soldiers head; whereupon finding them to be but men, and subject to Passion like other Mortals, they presently made bold to put them all to the Sword. Now as Contempt more than any other thing exposes a Prince to be disobeyed, and trampled on by their Subjects; so will a high veneration for him, make men obey him awfully, fight for him confidently, and every way support and secure his Throne. Wherefore it is observable, how at this day all wise Princes are careful to preserve a solemn Deference to their persons in public, appearing but seldom abroad, and then not without Royal Robes, stately Guards, and other magnificent Equipage; ad popul●m phateras: for certainly, did they frequently converse amongst us, and render themselves cheap in the eyes of their people, the Commonalty would soon grow faw●y, and then dangerous; for that overmuch familiarity breeds contempt. Nevertheless, as a decent Retinue or Guard du Corpse is necessary, so on the other side is a standing Army no less dangerous as well to the Prince as People, whereof we see divers Examples in the janissaries of Turkey, and Praetoriax Bands of Rome. How often have they plucked down one Prince to set up another? What havoc did they make in the old Roman Empire, in so much that the Emperors themselves seemed to have held their Diadems by no stronger Title, than their Armies good will and pleasure; being not half so arbitrary over their People, as their Militia is over them. In effect, the General of the Army is the only King, and the person that above all others I should most fear to offend, did I live in such a Government.  
[4] Esteeming the greatest part of my Wealth to belong unto my Friends. This opinion of communicating one's Wealth with ones Friends, if it be not restrained with due prudence and moderation, makes a man to be like a Tree, with a great many young Succours growing out of its Roots, which if they be long suffered, will draw away that Juice which should maintain the Tree, and make it decay, so that instead of a fair Tree, there will remain only a few Shrubs. Wherefore the natural conduct of our Life seems most properly to be taken, from observing the ways of Nature in all her Works; who (we see) has framed every particular man like a little World separate from others, and complete ●n himself: he lives not by the meat which others eat, but by that which he himself eateth; he sees not with other men's eyes, but with his own; and in effect, every man is charged with the care of himself; which if he either through softness of mind, or other impertinent diversions, neglects, he is a Traitor to himself, and sins against Nature: Nor is the punishment of this sin deferred to the next Life, but always most severely punished in this both with poverty and scorn; scorn, I say, even from those who have been cherished by his bounty, 
Prodigus & Stultus donat quae sper●it & o●it▪  
Haec seges ingratos tulit▪ & feret omnibus 〈◊〉.  Hor. Lib. 1, Ep. 7. Who betrays you in your Bed? your Friend; for your Enemy is not suffered to come to your House. Who betrays you in your Estate? your Friend; for your Enemy is not made your Trustee. And who betrays you in your Reputation, but your Friend? for your Enemy is not believed against you. What greater Lying, Treachery, Backbiting, and Dissimulation, is there seen under Heaven, than in some private Families betwixt Brothers and Sisters, to supplant one another in the affections of the good old wealthy Parents? What obsequious bribing and caressing the favourite Servant, only to win him to their Party, and make him whisper their Lies into his old Master's or Lady's Ears, to the disadvantage of the other Children? Therefore (saith Osborn) let not the Titles of Consanguinity betray you into a prejudicial Trust; no blood being aptly to raise a Fever, or cause a Consumption sooner in your Estate, than that which is nearest your own. Likewise, how often have we Examples of the Infidelity of Servants towards their Masters, as well as Favourites towards their Princes? Thus did Perennius conspire against Commodus, Brutus against Caesar, Pl●uti●nus against Severus, and Sejanus against Tiberius: neither is hardly any private Gentleman's Family without its Sejanus, as well for Perfidiousness, as Power. The nature of Friendship is well deciphered in Aesop's Fable of the Lark and her young ones, who hearing the Master of the Harvest invite his Friend to help him reap on such a day the Corn wherein they lay, yet nevertheless removed not their Lodging upon this invitation, well knowing how uncertain Friends are; neither would they stir the next day, when the Master had ordered his Servants to go to reaping, as knowing also the falseness of Servants; but on the third day when they heard the Master give out that he would trust neither Friends nor Servants, but go and reap it himself, than the Larks thought it high time to be gone, and accordingly took their flight. True Friendship is so rare a thing, that 'tis scarce ever to be met with; even the best Friends we have are made so out of Love, not to us, but to themselves: 
Hunc, quem mensa tibi, quem Coena paravit amicum,  
Esse put●s fidae pectus Ami●i●iae?  
Aprum a●at, & Mullos, & Sumen, & Ostrea: non●e.  
Tam bene si coenem, noster amicus erit.  Mart. Ep. 14. Lib. 9 Cosmus, Duke of Florence, had a desperate saying against perfidious Friends, as if those wrongs were unpardonable: You shall read (saith he) that we are commanded to forgive our Enemies, but you never read that we are commanded to forgive our Friends. The most famous Example of true Friendship whereof the Ancients boasted was that of Pylades and Orestes; nevertheless the Italians boast to have exceeded this and all other Stories of Friendship, in the late Example of Barbadicus and Tarvisanus, two Gentlemen of Venice, who rendered themselves not a little ridiculous thereby.  
[5] I subdue with Money the Barbarians, etc. This whereof King Phraotes here boasts as a liberal and politic Act, seems the most abject and base condition a Prince can be in, when he is fain to hold his peace with his Neighbours by paying them Annual Pensions: it shows he is in fear of them; nor will this hold long, but when a fit opportunity shall present itself, they will infallibly make a prey of him. The Roman State whilst it flourished, and after it came under such Emperors as were wise and military men, were so far from securing their peace by way of Presents, that they ever kept the Borders of their Empire well guarded with standing Forces: We read that when the Romans were besieged in the Capitol, though they were in expectation of Relief from the Veji and Camillus, yet Famine constraining them, they proposed a Parley with the French, and were to pay a sum of Money for their Liberty; the Articles were signed, all things concluded, and Commissioners sent to receive the Money; when on a sudden Camillus appears with his Army, as if Fortune had done it, (says Livy) ut Romani auro redempti non viverent: and it is observable in the whole progress of the Affairs of that Commonwealth, that they never got Town, nor made a Peace with Money; till at last when living under bad Emperors, they began to degenerate and neglect their military Discipline, they began to be Pensionaries, first to the Parthians, then to the Germans, and so by degrees to all the rest of their Neighbours; which course held not long, but they on all sides were invaded and ruined by Inundations of those Barbarians, who would no longer rest contented with Presents, but rather took the whole. Vid. Machiav. disc. lib. 2. ch. 30. A Prince who in this manner takes up Peace upon Interest, will far like the man in the Fable, who being bit by a Dog, was advised to dip a piece of Bread in the Wound, and give it to the Dog that bit him, to eat▪ which would have made all the Dogs in the Town do the like, in hopes of the same reward: so that the Remedy is worse than the Disease; since in buying off one Enemy, you make ten.  
[6] Discus after the Greek fashion; the Discus was a round Stone in manner of a Bowl or Quoit, made sometimes of Iron, or Brass, the which whosoever could cast farthest got the victory; the players thereat were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dart or cast out any thing. Rom. Antiq▪ Godwin; lib. 2. Sect. 3.    

CHAP. XII. Apollonius went with the King to a Feast; What manner of Feast it was; The Indians Skill in Shooting; What Philosophers are in India; What in Greece; At what year of the Age young men begin to study Philosophy in India; That they must be free from all Vice; Some are appointed to examine them, to see whether they are worthy to be Philosophers, which, as the King related at the Feast, is chiefly to be known from their Eyes, Kickshaws, and Cheeks.  
WHen therefore they had bathed, they went crowned to the Feast; for that is the custom in India, as oft as any drink at the King's Palace. It is also worth the while not to o●it the fashion of their [1] Feasting, which is plainly described by Damis. The King sitteth down on a Bed of Leaves and Grass spread on the Ground, and near to him some of his Kindred, at most but five; the rest feast together sitting on Seats. A Table is erected in the middle like an Altar about the height of a man's Knees, which is able to contain about thirty men round it, as a Chorus. On the Table Laurels are strewed, and other Boughs like to a Myrtle, which produce sweet Ointments for the Indians use. Fish and Fowl are set upon the Table, as also whole Lions, Goats, and Boars, with Legs of Tigers; for the Indians refuse to feed on the other joints of this living Creature, because it is reported that when he is first born, he lifteth up his fore-feets ●owards the Sunrising. He that is bidden riseth up out of his own Seat, and cometh to the Table, where having taken or cut off a piece of that which lieth on it, returneth to his own Seat, eating ever now and then some Bread with it. When they are almost satisfied with eating, Bowls of Silver and Gold are brought in, each of which may seem sufficient for ten men to drink off, and out of these they stooping down drink as if they were watered at some River. As they are drinking, they introduce some Sports that are hazardous, though full of Skill and Exercise; for a certain Lad like one of those that use to dance on the Stage, suddenly skippeth out into the middle, whilst an Arrow is shot up on high over his Head; but he in the mean time tumbleth, and as the Arrow is ready to fall on the Earth, shifteth very nimbly out of the way, as knowing that if he mi●●'d but a little in his tumbling, the Arrow would fall upon him and pierce him. The Archer before he discharge his Arrow, carrieth it up and down in his Hand, showing the head thereof to all the Guests, permitting any one that is skilled to try it. Moreover, they are so expert at Slinging, that they will hit to an hair. 
* In this place the Greek is either corrupted or defective.  They will likewise shoot so evenly, and stick their Arrow● so artificially, as shall resemble the visage of a young man, as well as a Painter could draw it with a Coal. These Exercises are practised by the Indians at their Feasts, and though they be sometimes drunk, yet will they perform them well enough. When Damis and his Companions saw these things, they were amazed, admiring at their great Dexterity in shooting evenly. But Apollonius sitting by the King, who used the same Diet that he did, gave little regard to these Feats, but said to the King, Tell me (O King) how 'tis you have the Greek Tongue so ready, and the (2) Philosophy that you have about you, how it came here? for I suppose you are not beholden to Masters for it, in as much as 'tis not likely that there be any Masters of such things amongst the Indians. Whereat the King smiling, answered, Our Ancestors asked all them that came in Ships to these Parts whether they were Pirates, so common did they think this Vice, though so mischievous: But you Greeks seem to me to ask them that come to you whether they be Philosophers, as if you thought that this which is the divinest of all things among men, may without distinction be found equally in all men, and I know that this is with you the same thing as Piracy. For they say that there is no man to be met with like to you; but the most of you having spoilt others of their Philosophy, do as it were clothe themselves with a garment that doth not fit them, and walk haughtily in others Robes: Also as Pirates who know themselves liable to justice live very luxuriously, so in like manner your [3] Philosophical Pirates are found to give themselves up to Gluttony, Venery, and fine clothes. Now I suppose your Laws to be the cause of this evil; for if any man coins false money he is put to death; or if any man defraud an Orphan, or commit any the like crime; But there is no Law that I can hear of, to restrain the counterfeiters or corrupters of Philosophy, neither is any Ruler appointed over these. Whereas amongst us there are very few that addict themselves to Philosophy, and they are tried in this manner: The young Candidate being 18 years old, (for this I suppose is ripeness of age with you) must come unto those Men near the River Hyphasis, for whose sakes you undertook your journey into these parts; Before them he must openly profess that he will addict himself to the study of Philosophy, and they have power to prohibit him if he come not pure. And pure I call him; first, in reference to his Father and Mother, if no reproach appear concerning them; and then to their Ancestors to the third Generation▪ and upwards; whether any one of them were an Injurious Person, or Incontinent, or an unjust exacter of Gain: When no blemish, or mark of Infamy is found upon them, than a diligent inspection is to be made into the Young Man himself; and he is to be tried, first, whether he be of a good Memory, and naturally Modest, not feigning himself so to be. Next, whether he be a Drunkard, Glutton, Boaster, lover of Laughter, Railer, or Headstrong; and whether he be Obedient to his Father, Mother, and Teachers; or whether he abuseth his good Feature. And of what Parents every one is born, and who were their Progenitors, is attested by sufficient Witnesses, and Writings, which are upon Public Record. For when any one of the Indians dyeth, then cometh a certain Magistrate (hereunto by the Laws appointed) to the door of the Deceased, to set down in writing how he lived: If any one of which Magistrates is taken telling a Lie, or erring through the Lie of another, by the Laws his Punishment is, that he shall never after bear any Office, as having depraved the Life of a Man. They that are appointed to examine the Youths, collect many things from their Aspect; For the Eyes discover much of men's Disposition; and much lieth in the Eyebrows and Visages, whereby Wise Men, and skilful Naturalists behold their Minds and Tempers as Images in a Glass. For in as much as Philosophy is in high Honour amongst the Indians, it is fit that they should be thoroughly tried, who addict Themselves to the study thereof: In what manner therefore Young Men are examined, before they are assigned to their Masters, hath been sufficiently declared.  

Illustrations on Chap. 12.  
[1] THe fashion of their Feasting, etc. This Description of the Indian Feasts, is so full of barbarous and foolish Customs, as deserves neither imitation nor praise. Neither is it a pattern of the ancient Feasts, which were so various both for Times and Countries, that no one History can describe them: but generally full of Luxury and Excess; and for the most part, not without some Superstition, which Parasites to render themselves welcome did expound to be ingenious. But this passage of the Boy and the Arrow, was so sottish and dangerous, as might well spoil all their mirth; only their admirable skill in Shooting (especially where the Bow was a military Weapon) deserved highly to be encouraged: In like manner that exquisite dexterity in Slinging mentioned in the Old Testament, deserves great applause, since thereby little David slew the mighty Goliath, which in effect gave the Israelites victory over the Philistine Army: and by the same skill the Baleares were of greatest use in the Roman Militia: Thus at this day in most Cities of the Venetian State, on every Holiday there are Trials of Skill, both of small and great Artillery; the charge of Powder, with reward to the Victors, being allowed out of the public Treasury; and would be a custom worthy of imitation in other Country's. The number of Guests at this Feast Philostratus tells us were at most but five; in like manner at the Roman Feasts they seldom exceeded nine: whence Gellius (Noct. Att. lib. 13. ch. 13.) saith, that the number of the Guests should begin with the Graces, and end with the Muses, that is, they must not be fewer than three, nor more than nine. This also hath been the reason of that Adage, Septem Convivium, novem Convitium faciunt. Heliogabalus seemeth to have been delighted with the number eight, whence he invited to supper octo Calvos, octo Luscos, octo Podogrosos, octo Surdos, octo Ra●●os, octo insigniter Nigros, octo insigniter Longos, octo Praepingues, & octo insigniter Nasutos, delectans illo Graeco Proverbio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this see more in Stukio de Conviv. Rosini Rom. Antiq. Athenaei Deipnosoph. Alexand. ●b Alexand. etc.  
[2] And the Philosophy that you have, etc. Apollonius being himself by Profession a Philosopher, seems much to glorify the King for his study of Philosophy: Thus every man is apt to magnify in others those qualities, wherein himself is reputed eminent. But if we consider things aright, we shall find Philosophy to be a silly study for a Prince; whose chief or indeed only virtue should be to govern his People wisely▪ and not vaingloriously, so as they may flourish in peace and plenty, free from doing injury among themselves, and receiving injury from abroad; whereof, the one is performed by true Justice; the other by a well ordering their Forces at Sea or Land, according as the situation of his Country most properly requires. To do this, he need not trouble his head with Plato or Aristotle, but rather observ● the several Humours of his own People, and Interests of his Neighbours: so that he become a great Master in that Art which our wise King james was used to call Kingcraft: 
Tu regere imperi● popul●s Roman memento,  
Hae tibi ●runt arts.—  And as for Philosophy, if it signify any thing, (which the uncertainty and contradictions found therein make men doubt) it is fitter to be assigned for a diversion to private persons, who having little to busy their heads about, might otherwise contrive mischievous devices, if they were not entertained in such harmless speculations; which are as necessary a divertisement for the Men, as Books of Devotion and Needles for the Women: for which reason▪ the setting up Universities is not amiss; although amongst us, who are Islanders, the Art of Navigation were more worth than all the seven Liberal Sciences. Nevertheless, some of the wisest Politicians have thought it the Interest of Princes to discourage and stifle all kinds of Literature whatever, as desiring to keep their Subjects in a tame unthinking Ignorance; and perhaps upon this account it was, that Ninus burned those 14 Pillars, whereon Z●ro after had engraven the seven Liberal Sciences. Now whether this act of his deserved commendation or no, may be disputed; the noblest and most plausible opinion runs high for Learning▪ and in most flourishing Kingdoms and Common wealths there are public Schools and Universities endowed to propagate it: Also if we look into Examples, Alexander the Great, julius Caesar, Marcus Antoni●us, and many other famous Princes were persons of a very learned education; as likewise many great Generals▪ I'll name only one who may stand for many, and that is Xenophon. Yet on the other side if we depend upon Examples, there are upon record a far greater number of Princes and Worthies, who neither had Learning themselves nor promoted it in others; to instance only in two: One the greatest that ever was upon Earth, (I mean as appears by any History not fabulous) is T●merlain; the other the craftiest doubtless that ever the World knew, was M●homet; neither of these did so much as seem to regard it, and yet were no ways rude or weak in the management of their affairs. Nay Mahomet's Institutions are totally averse to all vain Philosophy, and Liberal Sciences whatever; and not only so, but to explain what kind of Life he best approved of, he enjoins every man (not excepting the Emperor himself) to learn some handicraft Trade. And ever since, the Turk finding Learning and Printing to be the chief Fomenters of Division in Christendom, hath hither to kept them out of his Territories; neither were the Mahometan Princes ever found to have been outwitted by us of Christendom, who think ourselves so much more learned and knowing. The vanity of our knowledge is in nothing more evident than this, viz. that our Students can easier ●●art ten Errors than kill one: moreover, learned Men do most commonly resemble wanton Boys, who rather than be unemployed, will do mischief. Sedition or Idleness are the chief results from our multitude of Grammar Schools, whither (as Mr. Osborn well observes) all come that are but able to bring a Bag and a Bottle; no unfit Emblem of the future poverty of their Trade: wherein like ● Lottery, ten take their chance of Beggary, for one that meets with a Prize. Licinius (though no considerable Author, yet an Emperor of Rome) would often say, that Learning was the very Pest of all Commonwealths; and among the Goths there were severe Laws against it. Nay in the very wisest and best governed Times of the Roman State, as also under most of the Emperors, Philosophers were banished Rome, as corrupters of good manners, and diverters of youth from spending their time in things of more advantage both to the public and themselves. As for the public, those who get their Living by some particular Art, that is for the most part useful to the public: as he that knows how to make a Blow or a Cart, is forty times more useful to his Country, than he that only knows what is Latin▪ Greek, or Hebrew for a Blow or a Cart: or if in such an Employ he advantages not others, yet each man who thereby maintains himself, doth in so doing increase the number of people without wrong to any; but he who spends his days in Contemplations, which produce no useful or real effects, neither assists the public nor himself; and if he have no paternal Inheritance to support him, must either starve, beg or steal: nor could any moderate Estate suffice to maintain that idle Humour wherewith Philosophers are possessed, who speculate into all things, but their own most necessary Concerns, and understand every thing better than their own Estates. The most prudent Sceptics have sufficiently invalidated those men's Opinions, who spend their time, Deliri veteris meditantes somnia vana; or who with Brutus, after they have all their Life-time studied the praises of Virtue, (till thereby with a bookish false Idea thereof they have destroyed their Country and themselves) are forced at last when 'tis too late with him to cry out▪ 
Te col●i virtus ut rem, ●st ●u nomen ina●● es:  
Virtue a● real, I adored thy Fame,  
But now I find thou art an empty Name!  Think therefore if such men had not better have been Shoemakers, Tailors, or the like; wherefore in this point the Institution of our Universities is exceedingly to be commended, where such as have but little means of their own to trust to, are maintained to learn some Profession beneficial to themselves and the public, as Divinity, Physic, or Civil-Law. However, those whose Fortunes are able to subsist without a Vocation, need not enthral their Genius, but indulge it in any Philology, what they most affect: And for such, if they read History cursorily, it may make them discourse well; but if they study it considerately, it tends much to instruct them in the Humours and Interests of men, thereby teaching them the true Art of managing their Lives and Affairs: when although few Examples square in all particulars, yet (as a skilful Tailor) though he never made a Suit for one of your size, can after taking measure of you, fit you by his old skill. Lastly, As for Philosophy, hear what Cicero speaks of its Professors, Nil tam absurd● dici potest, quod non dicatur ab aliquo Philosophor●m. We are made to live in the World, and not to trouble ourselves about any thing that conduces not to our subsistence; Quod supra nos, nihil ad nos: and he that throws away his time upon Speculations in Natural Philosophy, does by the Pleasures of Life, as one did by his Entertainment as a Feast: who being seated at Table, and a Knife lying before him, this Philosophical Guest took it up, and begun to consider the Origine of it, whereof it was formed; First, He made a speculation into the Handle, which led him to the nature of Ivory, that to the Elephant's Tooth, and from thence to the nature of Elephants. In the 〈◊〉 place he undertook the Blade, which led him to the nature of Iron, and that to the nature of Mines, when after a long consideration thereof, he at length reduces his Reasoning either to Ignorance or Uncertainty, and then bethinks himself of eating, when he finds the Cloth taken away, his Companions to have dined, and his own Dinner lost. Which Character (as I conceive) of a Natural Philosopher. 
Quod est ante pedes, nemo spectat: Coeli s●rutantur plagas.  Cicero divin. lib. 2. Last of all, to show how much disadvantage and danger a State receives by an overgreat esteem of Learning, no Age ever gave such a remarkable Example as this wherein we now live, I mean that of China: That great and rich Empire was totally governed by learned persons▪ none being admitted to any considerable Office or Magistracy, but such as after a most strict examination of their Learning were made Graduates in their public Schools of Philosophy; this learned Nation about some five and thirty years ago was invaded by the most illiterate rude Tartars, and by them overrun and subdued. Thus were the Greeks overcome by the less learned Romans, and the Roman Empire when flourishing in all Arts and Sciences, was destroyed by the ignorant Goths and Vandals: which shows, that to maintain an Empire, a Sword is a better Instrument than a Pen. If this great Example of China were not sufficient to show how mischievous a thing too much Bookishness is in a People, mark it more particularly when it possesses the persons of Princes or other great Comm●nders themselves: The Greek and Asiatic Principalities afford very many Examples, where (except only Zenophon and two or three more) scarce any of them governed with ordinary commendation; but either weakly like Pedants, or at best with scandalous Avarice, and very often extremely cruel, but usually point blank contrary to their professed Doctrines, like Seneca in his vehement Invectives against Riches, when he himself was of any under the degree of a King held to be the richest man of that Age. Finally, In all Professions it is by experience found, that the Theory and Practice are two distinct Faculties, with little real influence one upon another: Thus many have proceeded Doctors of Music, who could learnedly discourse of Harmony, with the several Keys and Scales of Music, but not play half so well as any common Countrey-Alehouse-Fidler: so in most contemplative Sciences, Discimus Scholae, non Vitae. Nothing does more betray the Vanity of Philosophy, than the Insufficiency of man's Reason, which as St. Paul says, is foolishness before God: for he that thinks he knows any thing, that man knoweth nothing; which made the wise Socrates confess, Hoc scio me scire nihil. I shall conclude this Discourse with so many lines as are to my purpose, out of a late ingenious Copy of Verses written upon this Subject, by a Person of Honour; which are th●se: 
Were I (who to my cost already am  
One of those strange prodigious Creatures Man)  
A spirit free to choose for my own share,  
What case of flesh and blood I pleased to wear,  
I'd be a Dog, a Monkey, or a Bear;  
Be any thing but that vain Animal,  
Who is so proud of being rational;  
The senses are too gross, and he'll contrive  
A sixth, to contradict the other five;  
And before certain Instinct will prefer  
Reason, which fifty times for one does err;  
Reason, an Ignis fatuus in the mind,  
Which leaving light of Nature, sense, behind,  
Pathless and dangerous wand'ring ways it takes  
Through Errors, fenny Bogs, and thorny Brakes;  
Whilst the misguided follower climbs with pain  
Mountains of Whimsies, heaped in his own Brain;  
Tumbling from thought to thought falls headlong down  
Into Doubts boundless Sea, where like to drown  
Books bear him up a while, and make him try  
To swim with Bladders of Philosophy.  
In hope still to o'ertake th' escaping light,  
The vapour dances in his dazzled sight,  
Till spent, it leaves him to eternal night.  
Then old age and experience hand in hand  
Led him to death, and make him understand,  
After a Search so painful and so long,  
That all his Life he has been in the wrong.  
Huddled in dirt the reasoning Engine lies,  
Who was so proud, and thought himself so wise.  
Pride drew him in, (as Cheats do Bubbles catch)  
And made him venture to be made a wretch.  
His wisdom did his happiness destroy,  
Aiming to know that World he should enjoy.  
This supernatural gift that makes a mit●  
Think he's the Image of the Infinite.  
This busy puzzling stirrer up of doubt,  
That frames deep mysteries and then finds them out:  
Trifling with frantic Crowds of thinking Fools  
Thos● Reverend Bedlams, Colleges, and Schools;  
Born on whose wings each heavy Sot can pierce  
The fla●ing Limits of the Universe:  
So cheating Ointments make an old Witch fly,  
And bear a crippled Carcase through the Sky.  
'Tis the exalted power whose business lies,  
In Nonsense and Impossibilities.  
This made a whimsical Philosopher  
Before the spacious World his Tub prefer.  
And we have modern cloistered Coxcombs, who  
Retire to think, 'cause they have nought to do.  
But thoughts were given for Actions government,  
Where Action ceases thought's impertinent.  
Our Sphere of Action is Life's happiness,  
And he who thinks beyond, thinks like an As●.  satire against Man.  
[3] Philosophical Pirates give themselves to Gluttony, Venery, etc. It was ever the Reproach of the ancient Philosophers, that their Lives were no way correspondent to their Doctrines, and that Probitas laudatur & alget. Their long Robes, great Beards, and affected Gravity, were so notoriously defamed by their Avarice and dishonest Lives, as made them often banished from several States, and at last quite ruined the profession. In those Times the Heathen Religions did little meddle with Morals, but especially with the Rites and Ceremonies of divine Adoration, leaving the moral part of humane Conversation to be managed by moral Philosophers, who with their loud praises of Virtue gulled the World for many Ages; till after notorious and universal experience of their lewd Lives and gross Hypocrisy, it was found that such talkative Virtue was but ● Chimaera, or Nomen inane. Lucian in his Dialogue concerning the Manners of Philosophers brings in Menippus speaking thus of them: Because I was (saith he) uncertain what course of Life to hold, I thought good to go to the Philosophers and take their advice, that they might direct me herein, not considering, that as the Proverb saith, I cast myself out of the frying-pan into the fire; for I found amongst them all things more uncertain than amongst any sort of men▪ in so much that the Life of the veriest Idiot, seemed unto me more happy than theirs. For when I beheld their Lives, I perceived they were clean contrary to their own precepts and doctrines; those who taught that Money and Riches were to be contemned, did gape after nothing more than Gain, lending to usury, teaching for hire, and doing all for money; those who in words seemed most to contemn glory, referred all the whole course of their Lives thereto; and finally, those that openly spoke most against voluptuousness and pleasure, secretly sought and embraced nothing else. Thus far Lucian▪ But to justify this by Example, let us reflect upon some few of the most eminent amongst them. What can be more absurd than the Laws of Plato, wherein (following the Doctrines of his Masters Socrates and Pythagoras) he not only tolerates but enjoins community of Women, and a promiscuous generation, also that young Men and Women should be stark naked when they performed their Exercises at the Gymnasian Games? Likewise what shall we say of Aristotle, Plato 's Scholar, whom divers that lived in the same Age did testify to be a most wicked man? Cephisodorus the Disciple of Isocrates charged him with Delicacy, Intemperance, and Gluttony; Lieon the Pythagorean said he was so covetous, that he used to sell the Oil wherein he bathed himself; Demochares objected against him, that he betrayed his own Country Stagira to the Macedonians; and finally, one of his Followers, who undertook to defend him against others, confesseth, that two things commonly reported of him were probable, that is to say, that he was ungrateful to his Master Plato, and that he secretly debauched the adopted Daughter of his Friend Hermias the Eunuch and married her, of which Eunuch he had been also before so much enamoured, that Eubulides saith, he made a kind of Marriage with him; and Theocritus of Chio wrote an Epigram of their brutish Love and Conversation. Euseb. contra Philosoph. Lastly, Let us examine the Laws of Aristotle, than some of which, nothing could be more barbarous: One was, that if a man had any lame or deformed Child, he should cast it out like a Whelp, and expose it to perish: Another Law of his was, that if a man had above such a certain number of Children, (which number he would have determined according to every man's ability) that than his Wife should destroy the fruit in her Womb, when ever after she conceived; than which nothing could be more inhuman: Neither can I forbear to mention another Constitution of his, which was no less absurd or ridiculous; when prohibiting the use of lascivious Pictures for fear of corrupting the Youth, he nevertheless in the same Law excepteth the Images and Pictures of certain Gods, in whom (saith he) the custom alloweth Lasciviousness. Again, Aristotle, who hath written so exactly of all moral Virtue in his Book de Ethicis or de Moribus, and was himself the Prince or Head of the Peripatetic Philosophers, was forced to fly privately out of Athens, for fear of being punished for his wicked Life; he most ungratefully (as some say) poisoned his best Benefactor Alexander the Great, who had restored to him his Country, and trusted him with his Life; he denied to the Soul any place of Joy after this Life▪ he collected the Writings of others▪ whose several other Copies having stifled, he published them under his own Name; and last of all running mad out of an immoderate desire of Knowledge, he is said to be the Author of his own Death. And so much for Aristotle. See Agrip. vanit. scient. In the next place, Our great Seneca, whom notwithstanding St. Ier●●● would have inserted into the Catalogue of Saints, as little deserved it as either Plato or Aristotle; for I do not think any of the Heathens lived worse than he did, as we may find if we trace him right: In the time of the Emperor Claudius we find he was banished for suspi●ion of Incontinency with julia the Daughter of Germanicus; and if it be said, that this proceeded merely from the spite of Messalina, why then did she not cause him to be put to death, as well as she did the other, who was her Husba d's Niece? But 'tis most certain, whatever his Life were, he had paginam L●scivam, as 〈◊〉 appear by what he hath written the Speculorum usu, l. 1. Nat. Qu. cap. 16. which (admitting it may in a Poet, yet) how it should be excused in a Philosopher, I know not: In his exile he wrote his Epistle the Consolation to Polybius, Claudius' Creature, and as honest a man as Pallas or Narcissus) wherein he extols him and the Emperor to the skies, seeking a discharge of his exile by so fordid a means, whereby he lost much of his Reputation. Upon Claudius' Marriage with Agrippina, he was recalled from Banishment by her means, and made Praetor; when, having no need of him, he forgets the Emperor, labouring all he can to depress him, and the hopeful Brittanicus, also procured his Pupil Nero to be adopted Successor, and the Emperor's own Son to be disinherited; likewise against the Emperor (whom he so much praised when he had need of him) after his Death he writes a scurrilous Libel. In Nero's Court, how ungratefully doth he behave himself towards Agrippina! who although she were a wicked Woman, yet she deserved well of him. Also towards Nero himself what a treacherous part did he play, in becoming an associate in Piso's Conspiracy. No● must we here omit his vast Riches and Avarice. Moreover, He doth in extremo actu defic●re, when he must needs persuade his excellent Lady Paulina to die with him, which according to his opinion (for he believed not the Souls Immortality) could be no advantage to her. Last of all, The Philosopher Theodorus, who was honoured with the title of a God, delivered i● as his opinion, that wise men would not stick to give their minds to Thieving, Adultery, or Sacrilege, when they found a seasonable opportunity; that none of these are evil by Nature; and that setting aside the vulgar opinion, there is no Reason but a Philosopher might go publicly to a Whore without Reproof. Many more Instances could I produce, to show not only the ill precepts which were taught but likewise the evil Lives which were led by many of the ancient Philosophers, whose practices have continually run counter to their Theory. Now from hence it is, that the wisest Governments grew to manage the People's Conscience rather by Religion than Philosophy, since the terrors of Hell and hopes of Paradise would more effectually reform mankind, than any Philosophical Notions: And whereas the Philosophers were so multiplied into Sects, as St. Austin out of Varr● reports them to have been almost 300. and in effect, each giving the other the Lie; now Religion seemed likely to be more agreeable to its own Doctrine, and more united in itself. Yet in after▪ Ages, even that divided into so many Schisms, as made a kind of necessity of setting up one supreme Judge, whose Dictates (right or wrong) should decide all Controversies about Religion, and regulate the manners of the Clergy; this raised the Pope over the Christians, and Mafti over the Mahometans: Yet in both of these (so prone is flesh and blood to corruption) that many times the greatest Doctors are forced to bid men do as they teach, and not as they do; which nevertheless is apt to discredit the very Doctrines themselves among vulgar people, who are more inclined to believe what they see, than what they hear. But to speak as a moral man, their pretended Religion and Philosophy consisted in this: 
Compositum Ius, fasque Animi; Sanctosque recessus  
Mentis & incoctum gener●so pectus honesto.  Pers.    

CHAP. XIII. The Narration of King Phraotes touching his Parents and himself; namely, how his Father being in his youth cast out of his Kingdom, studied Philosophy amongst the wise men; and how he himself being instructed by his Father in the Greek Tongue, was sent to the same wise men to be taught Philosophy; but after the death of his Father was recalled by his Father's Friends to the Kingdom.  
AS for myself, this is the History of what hath befallen me. I am descended of a Grandfather who was a King, and of the same Name with me; but my Father was a private man: for being left very young, two of his near kindred were according to the Laws of India made his Guardians, and managed the Government for him very tyrannically. Whereupon they appeared grievous to the Subjects, and the Government was evil spoken of; in so much that many of the Nobility conspiring together against them, did at the great Solemnity when they were sacrificing to the River Indus, set upon them, and kill them: when seizing on the Government, they shared it amongst themselves. Wherefore my Father's kinsmen being very solicitous of his safety, when he was not yet 16 years old, sent him to the King that reigneth near the River Hyphasis; which Kingdom is far greater than that which I possess, and the Country much more pleasant. When the King would have adopted him his Son, my Father refused it, saying, that he was unwilling to strive against Fortune, who had already deprived him of Rule. Wherefore he entreated the King to give leave that he might be brought up in Philosophy by the wise men of that Country, which would make him the better undergo his domestic evils. Now when the King was willing to restore him to his own Kingdom, my Father answered, If you perceive me to be a true and genuine Philosopher, you shall restore me; if not, suffer me to continue as I am. When the King heard this, he himself went with him to the wise men, promising to bestow no small Benefits on them, if they used their utmost diligence in educating that Youth who was by nature so generous. They discerning something more than ordinary in him, very freely assented to communicate their Wisdom to him, and readily instructed him, who was as fully intent upon Learning. After 7 years were expired, the King falling sick of a Disease which ended his Life, sendeth for my Father, and maketh him copartner with his own Son in the Kingdom, giving him his Daughter (than marriageable) to Wife. But he, when he perceived the King's Son to be overcome by Flatterers, Drinking, and such like Vanities, as also to have a suspicious eye over him, said to him, Take your Estate to yourself, and order it how you please; for it is a ridiculous thing, that he who is not able to recover his own Kingdom, should boldly intrude into another's: grant 〈◊〉 only your Sister, for this alone of all your Estate will satisfy me. Wherefore taking his Wife, he withdrew into those Places that are near to the wise men, wherein he had 7 very pleasant Towns which the King gave to his Sister for her privy Purse. Now I being sprung from this Marriage, and my Father having instructed me in the Greek Learning, he brought me to the wise men sooner perhaps than was fitting, (for I was but 12 years old) however, they took me and bred me up as their own Child, for they show far greater kindness to such as are skilled in the Greek Tongue before they receive them, in as much as they are more capable of their Instructions. My Parents afterwards dying soon after one another, the wise men brought me to my Towns, that I might look to my own Affairs, as being now about 19 years of age. But my good Uncle had by this time taken away the 7 Towns, so that he did not so much as leave me the Fields which my Father had purchased, saying, that they all belonged to his Kingdom, and that it was a favour he suffered me to live. Wherefore having gathered up a small stock from my Mother's freed men, I lived poorly, having but four Attendants. In this condition as I was reading the Tragedy called Heraclidae, there came a Messenger to me from this Place, bringing a Letter from a certain Friend of my Father's, who bade me pass over the River Hydraotes, and consult with him about recovering this Kingdom, for there were great hopes for me that I might easily attain it, if I were not wanting to myself. I thinking that some of the Gods had brought that Tragedy into my thoughts, followed the Presage. Now when I had crossed the River, I heard that one of them who had usurped the Kingdom was dead, and that the other was besieged in his Palace. Wherefore complying with these things, I came with open mouth in all the Towns wheresoever I passed, crying out, that I was the Son of such a one, and that I came to possess my own Government. Whereupon they received me with very great joy, and thinking me to be very like my Grandfather, embraced me, and accompanied me with Swords and Bows in great numbers, which continually increased. Wherefore coming to the Gate of the City, those that were here received me so cheerfully, that they lighted Torches at the Altar of the Sun, wherewith came to the Gates, and conducted me hither, singing praises of my Father and Grandfather. As for that Drone within, they thr●w him over the Walls, notwithstanding I interceded for him, that they would not put him to such a death.  

Illustrations on Chap. 13.  
[1] TO strive against Fortune, etc. It is a very fa●n● Opinion for any man▪ although Fortune hath given him one shrewd Blow, 〈◊〉 to despond; or though in a great Design his second or third Attempt be ●oyl'd, yet the works of Destiny are kept so secret from us till enlightened by time, as for aught we know, that success which is denied to our first, second, or third Attempt, may be reserved to a fourth; nothing is more ●●●ally seen, than in the sealing the Walls of strong Place●, after one or two desperate repulses, an obstinate perseverance carries them: and so in men's civil Undertake, perseveranti dabitur; for in persevering, many times strange and unthought of Accidents are found to come in, by means whereof the success is beyond what could have been imagined; for God does as well disappoint our Fears as our Hopes. Therefore in the old Roman way of such as slew themselves, if they did it out of scorn to endure any base disgrace, than it was set upon the score of Magnanimity; or if it was to ease them of some grievous pai●, than it excused itself upon that Dictate of Nature, Of Evils choose the least; but if in case of adverse Fortune, and an overhasty Despair, it was certainly then the effect of a pusillanimous Spirit, which had not courage enough to hold out till a better condition might appear.  
[2] The Tragedy of Heraclidae; this Tragedy was written by Euripides.  
[3] I would not be wanting to myself, etc. The main Reason why there are so few gallant Exploits done among men, and how it comes to pass that they suffer such base Oppressions as they do, is for the most part because they are wanting to themselves; that is, they either see not the opportunities they have of helping themselves, or else they want the courage to undertake them: The Reason of the first is, not so much the daily diversion of their minds upon pleasures or other impertinencies, as a mere thoughtlessness and stupidity, wherein we pass most of our time in thinking seriously upon nothing. This perhaps is a great cause of public Quiet, in not observing those Emergencies which more vigilant and hot Heads would lay hold of for turbulent Attempts; and therefore in our Institutions is not censured: but Mahomet has by an express Edict prohibited it as a mortal sin; and I am of opinion, that his strict Injunction for such perpetual Meditation and Advertency, is one great cause of the daily growth and progress of his Church and Empire. Yet indeed were I a Prince, especially if I did not exactly govern as the People's good required, I should not much fancy my thinking Subjects, lest observing things too narrowly, their thoughts might not be to my advantage. The second way wherein men usually fall, is want of Courage, Magnis conatibus obstat impunitatis ●●pido: If man were not a Creature as timid as he is crafty and malicious, how could one man or a few enslave a whole Nation? Yet most certainly it was the great wisdom of God to plant this fear of Death in the heart of man; without which, the poor would rifle the rich, the People would disobey their Governors, and every superstitious Fool would to escape Purgatory, murder whomsoever his Confessor bid him. Now besides these two Deficiencies, men are wanting to themselves in many other Points, but above all in Industry; how many appear in the Streets half naked, and begging for a farthing, when others, as feeble as they, support themselves by Labour; and others who lie tortured with Diseases, have usually failed themselves in point of Temperance, when rather than restrain their Gluttony or Drunkenness, they choose as the easier, to fall a praying: 
Poscis opem nervi●, corpusque fidele senectae  
Esto age, sed patinae grandes, Tucetaque crass●  
Annuere his superos vetuere jovemque morantur.  Thus in all kind of Afflictions that men endure, upon a severe scrutiny they shall find, that their endurance, or at least their long endurance, proceeds from their being wanting to themselves one way or other.  
[4] Received me with great joy, etc. The Case in brief was thus: This King Phraotes his Father came young to the Crown, which being by some great men usurped from him, he not long after dying, they still detained it from his young Son Phraotes, who thereby was constrained to live poor in exile, till after that the Usurpers had with much oppression for some years exasperated the People: they then revolted from the Usurpers and sent for the right Heir Phraotes, and settled him in the Throne of his Ancestors. The People are so basely in love with their own ease and safety, as they many times suffer horrid Injuries to be done to their Prince, although he never offended them; but when any hope arises of Revenge, than they are apt enough to assist: Thus when our Richard the III. murdered with his own hand King Henry the VI and caused the two young innocent Princes to be destroyed, all was quiet, until the next He●r landed, although with but a handful of men; then People flocked in to him in such numbers, as soon enabled him to overthrow the Usurper; who although in his short Reign had very wisely enacted divers popular Laws, to win the Love of his People, yet all would not suffice; for he being observed to be bloodily revengeful and false, it was believed, if he was once settled, his good Laws would not have long prevailed against his Tyranny: But if instead of those good Laws, he had begun with Violence and Oppression, then infallibly he had not been endured so long, nor found so many to assist him as he did. This plainly appeared in the case of Rehoboam, who though he was the right lawful Heir, yet because he would not give any way to the People's Petition, ten parts of twelve fell from him, and God Almighty owned the thing to have been from him; not that God is the Author of Rebellion, but that by the Instinct of Nature which God has planted in all men, there is a desire to live comfortably; when if they perceive all hope of that to be taken from them, and no hopes in obedience, than what courses that despair will drive men into, may easily be foreseen by any who observe the proceedings of uncatechized Nature, which teaches more what men formerly have done, what they do, and what hereafter they will do, than what by the Rules of Duty they should do. When a People is oppressed by a Prince, they should make use only of their Preces and Lachrymae; however some are so mutinous as to fly to their Sword, and others so treacherous, as by opposing all Petitions from the People, they take away their Preces, and leave them only their Lachrymae. Now this want of softening and easing the Government was the ruin of these Usurpers, and is the usual Rock upon which most Usurpers split; for their many Enemies and want of Title makes them keep a standing Army, which sooner or later brings inevitable Ruin to the Government: first by their Rapine they make the Prince odious; for all men hate the Master who sets his Dog upon them, more than they do the Dog himself; and then when he is odious to all men, he is totally at the Soldier's mercy: and if you observe, the usual Method of the old Praetorian Bands, was to knock their Emperor on the head, and set the Crown at sale to who will give most, the People all the while looking on with applause. And we who have seen the late Tragedy acted by our Usurpers on the Scene of England, do well know, that His Majesty's Restoration and the Usurper's Ruin was (next under God) brought to pass by their own Army under the Command of General Monck, who was since for his special Service created Duke of Al●●marle.    

CHAP. XIV. Of the Oxydracks, and their impregnable City; That they chase away their Enemies, not with Arms, but with Thunder and Lightning sent from Jupiter, which were heretofore made use of against Hercules and Bacchus; That the Egyptian Hercules came to Gades, not the Theban; A long Dispute whether the Drinkers of Wine or Water be the best Sleepers; Of Medicines provoking Sleep; And of the Prophet Amphiaraus.  
APollonius hereunto replying, said, You have indeed acted the Return of the Heraclidae, and the Gods are to be praised for their good will, that they concurred to the Voyage of a good man returning to his own. But I entreat you to tell me whether these are the wise men which were with Alexander, and being brought to him discoursed to him Philosophically concerning the Heavens? The King answered, They were the [1] Oxydracks, which Nation liveth free, and is trained up to War; moreover they pretend to [2] wisdom, but know nothing that is good. The true wise men inhabit in the midst between Hyphasis and Ganges, into which Parts Alexander never came, not that he stood in fear of them, but was (I suppose) prohibited by sacred Presages. For if he had crossed Hyphasis, and been able to seize on the Territories of that People, yet the Tower which they inhabit he could never have taken▪ though he brought with him ten thousand Achilles', and thirty thousand Ajaxes; for neither do they fight with those that come against them, but with prodigious Tempests and Thunderbolts chase away the Enemies, as being themselves accounted sacred and beloved by the Gods. Howbeit they relate, that the Egyptian Hercules and Bacchus, who marched with their Armies through India, did both come against that People, and frame all manner of Engines, and attempt the Place; notwithstanding the Citizens seemed to make no resistance, but to remain unmoved, till the Enemy came close to the Tower, and then [3] fiery Tempest's beat them back, with Thundrings descending and falling upon their Armies. At which time Hercules is reported to have flung away his golden Buckler, which those wise men did for a Monument hang up in the Temple, as well out of an opinion they had of Hercules, as for the Sculpture of the Buckler itself; for Hercules was thereon pictured, setting Bounds to the Earth near Gades, and erecting Mountains as Pillars to exclude the Ocean: from whence it may manifestly be gathered, that it was the Egyptian Hercules, and not the Theban that came to [4] Gades, and there prescribed Limits to the Earth. As they were discoursing in this manner, the sound of singing with a Pipe began to be heard. And when Apollonius asked what this mirth meant, the King's Answer was, That the Indians do by such kind of Music admonish the King when he goeth to Bed, that he have good Dreams, and that he arise kind to and careful of his Subjects. In what manner (said Apollonius) are you (O King) affected towards such things, for they play on the Pipe, and sing of you? The King answered, I deride not such things; for one must admit of them for the Law's sake, although I stand not in need of any such admonition; for in what a King shall do modestly and kindly, he shall more gratify himself than his Subjects. Having thus discoursed together, both betook themselves to sleep. After the day began to appear, the King came to the Chamber where Apollonius and his Companions lay, when having found out his Bed, he saluted the man, and asked him what he was musing upon; for I suppose (said he) that you are not now sleeping, in as much as you drink Water and deride Wine. Whereto Apollonius answered, Do you not think they sleep who drink Water? Yes, said the King, but very gentle sleep, such as we say seizeth only on the Eyes and not on the Mind. Nay, said Apollonius, they sleep both with Eyes and Mind, but most perhaps with the Mind; for unless the Mind be quiet the Eyes can take no rest: wherefore madmen cannot sleep by reason of the continual agitation of their Mind, which leaping from one thing to another, they look somewhat terrible and staring, as sleeping Dragons. Therefore O King, that we may manifestly declare what sleep worketh, and what it signifieth to men, let us inquire what it is that maketh the sleep of Water-drinkers to be lighter, than that of drunken persons? I pray you (said the King) do not play the Sophister; for I will grant you if you suppose a man to be drunk, that he sleepeth not, because his Mind being in a drunken fury causeth him to tumble to and fro, filling him with divers perturbations: for all that go to sleep in a drunken Fit, think that they are one while tossed up to the roof of the house, another while thrust down to the ground, and whirled about in the same manner that [5] Ixion is said to be. Wherefore I spoke not of such a drunken man, but of one who hath drunk some Wine, but continueth sober, to consider whether such a one will not sleep much better, than he that drinketh no Wine at all. Apollonius having heard this, called out to Damis, saying, I am discoursing with an acute man, and one that is very well exercised in disputing. I see it, said Damis, and this perhaps is that which is hinted in the common Proverb, To fall into Hucksters hands. And indeed I am much moved with the Reason which he alleged; wherefore it will be time when you are got up to finish this Discourse about Sleep. Thereupon, Apollonius having erected his Head a little, said, I will according to your advice now show what sweeter sleep we take that drink Water, than those that drink Wine. That the Mind of Drunkards is tossed with many perturbations, and vexed as it were with Furies, I confess was well declared by you; for we see them that are distempered with Wine think they behold a double Sun, and double Moon, whereas they that are sober have no such apprehension, but enjoy great tranquillity of mind and delight, though many times they be of mean Fortunes. But on the contrary, drunken persons fall a making Orations, whereas they never pleaded in the Court so much as once, and boast of their Riches, whereas they are not worth a Gr●at. These, O King, are frantic Distempers, for mere joy 〈◊〉 wont to transport the mind: as I have seen men, who having lighted on good Fortune, are not able to sleep, but suddenly start up; which is a sufficient Argument that even good things afford care and anxiety. There have been also certain Medicines invented to procure Sleep, which if any man drink or anoint himself therewith, they sleep stretching themselves out at length, as if they were dead: afterwards they rise with a certain oblivion, and be rather somewhere else, than where they seem to be. Now that Potions procure to the Body neither proper nor natur●l Sleep, but either so profound, that they seem half dead, or else so light, that any the least noise will break it, I suppose you will soon grant, (though they should be good) unless you had rather be obstinate, than a fair Disputant. But those that drink as I do, see all things as they are, nor do they [6] fancy or feign to themselves things which are not; nor are they light, or dull and sottish, or more jocund than is meet; but they are steady and rational, being still the same, whether in the morning, or at noon. For such men will never fall asleep, although they do business till it be late at night; neither doth Sleep violently force them as a Master bowing down their Neck enslaved by Wine, but they are always free and erect; and when they betake themselves to sleep with a pure and quiet Soul, they take a gentle Nap, being neither elated with prosperity, nor depressed with adversity; for a sober Soul is moderate in both, and not overcome with either perturbation: besides he sleepeth most sweetly and undisturbed, not startled out of his Sleep. Furthermore, a Soul that is not suffocated with Wine, doth more easily discern Divination by Dreams, which is amongst men accounted a most divine thing, receiving it sincerely, and clearly perceiving it. Wherefore the Interpreters of Visions▪ whom the Poets call Oneiropolists, are never wont to interpret any Vision, till they have first enquired the time wherein the man saw it: for if it were early, and of the morning Sleep, they then thought that they might make a good conjecture thereof, in that the Soul was then fitted for Divination, as being disencumbred from Wine. But if in the first Sleep, or at midnight, whilst the Soul was as yet suffocated and drowned in Wine, they being wise, refused to give any Interpretation thereof. Moreover I will briefly demonstrate, that the Gods themselves are of this opinion, and send their Oracles rather unto sober minds. There was heretofore amongst the Greeks a Prophet called Amphiaraus. I know it, said the King; for I suppose you mean the Son of Oecleus, who returning from Thebes was by the Earth swallowed up alive. This very man (replied Apollonius) doth even at this time give Oracles in Attica, and send Dreams to those that consult his Oracle: but the Priests taking him who doth so consult, keep him one day from Meat, and three days from Wine, that he may in a clear Soul receive the Oracles delivered. Now were Wine a fit Medicine for the procuring of Sleep, certainly the wise [7] Amphiaraus would have commanded those that frequent the doors of his Temple, that having prepared themselves in a contrary manner, they should go into the Sanctuary like Vessels filled with Wine. I could likewise relate sundry other Oracles very famous both amongst the Greeks and Barbarians, wherein the [8] Priest after he had drunk Water, and not Wine, gave his Answers from the Tripos: wherefore, O King, imagine me and other Water-drinkers to be fitted for reception of the divine Influence, possessed by the Water-Nymph, and transported with Sobriety, as the Worshippers of Bacchus with their Furies. Whereto the King answered, But you shall initiate me into the same Society. So I will, said Apollonius, unless you shall seem too troublesome to your Subjects: for Philosophy being professed by a King in a moderate and loser way, produceth an admirable Temper, as appeareth in you: but being accurate and strained to the utmost, it becometh somewhat irksome, and below the Character you bear; moreover, envious persons are used to debase it with the imputation of Pride and Arrogancy. Having discoursed in this manner, and it being now broad day, they went forth.  

Illustrations on Chap. 14.  
[1] THe Oxydracks; Plutarch in the Life of Alexander the Great reports, that it was in this City of the Mallien Oxydracks, where that Prince received so many Wounds, and amongst the rest a Blow with an Arrow, that every one thought would have cost him his Life. Strabo (lib. 15.) says, that the Lands near this City abound with Vines, and all manner of Provision. Arrianus (lib. 6.) makes the Malliens and the Oxydracks two distinct People, but near Neighbours and Allies.  
[2] They pretend to Wisdom, but know nothing, etc. This Character of the wise men among the Oxydracks, does not really belong to them alone, but perhaps to most of the solemn pretenders to Wisdom throughout the whole World. We have all an ambition to be highly esteemed among men; but this we strain more or less, according as we are more or less vain. Many are so irrational, as to extend it beyond their Life, when they shall never so much as hear of it: one principal way to attain to this high Honour, is by setting up for wonderful skill in some notable Science: Thus some value themselves upon their Natural Philosophy; others upon their Astrology; others upon their Magic; others upon their having read History and Poets, and being thoroughly versed in the seven Liberal Sciences: With these and the like pretences, they make a great Parade, and glorify themselves as far wiser than the vulgar; but if you search to the inside of this Wisdom, you will find it very impertinent and of no use, I mean either to the public or private: We see those which these learned Fops do so much despise as illiberal, are able to maintain themselves, and do good to their Country; as the Mariner for Navigation; the Ploughman for tilling the ground; the Shepherd for Wool and Sheep; and the Bricklayer for building Houses; so that in one kind or other, the very meanest Trade does both support the Artificer, and accommodate the rest of Mankind. But these contemplative Monsieurs spend their time in waking Dreams, and the imaginary Whimsies of other men, who were no more admitted to the inside of Heaven and Earth than we are. And it is more than probable, that neither they nor we ever understood the business of the heavenly Luminaries, more than the Sparrows do the Statutes and Designs of Parliaments, when they see the Members sitting in the House. Therefore considering the uncertainty of all humane Knowledge, the wisest way to value each kind, is by the profit it brings to Life; and so I reduce it to that Touchstone, which the wise Lord Bacon borrowed from Ovid to make a Motto both for his Study and Life: Viderit Vtilitas. Last of all, to conclude this point, and as a further demonstration how much a submissive Ignorance is to be preferred before this pretended Wisdom, the learned Erasmus in his ingenious Moriae encomium, shows even out of divine Writ itself, that Ignorance is the Mother of all true Devotion. It is not (saith he) without ground, that Fools are so acceptable with God: the Reason perhaps may be this, that as Princes carry a suspicious eye upon those that are over-wise, and consequently hate them; as Caesar did Brutus and Cassius; Nero, Seneca; and Dionysius, Plato; in like manner Christ ever abhors and condemns (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istos) such as confide in their own wisdom: and this St. Paul evidences, when he said, (Quae stulta sunt mundi, etc.) God hath chosen the foolish things of this World. And when Christ gives him thanks that he had concealed the mystery of Salvation from the Wise, but revealed it to Babes and Sucklings, that is to say, Fools: for the Greek word for Babes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Fools. To this appertains that throughout th●●ospel you find him ever accusing the Scribes, Pharisees, and Doctors of the Law, but diligently defending the ignorant multitude; for what other is that Woe to ye Scribes and Pharisees, than Woe to ye wise men? and seems chiefly to be delighted in little Children, Women and Fishers: Besides, among bruit Beasts he is best pleased with those that have least of the Fox's subtlety; and therefore he chose rather to ride upon an Ass, when if he had pleased, he might have bestrid the Lion without danger; and the Holy Ghost came down in the shape of a Dove, not of an Eagle or Kite. Add to this, that in Scripture there is frequent mention of Hearts, Hinds, and Lambs; and such as are destined to eternal Life, are called Sheep, than which Creature, there is not any thing more foolish; and yet Christ professes to be the Shepherd of this Flock, and is himself delighted with the Name of Lamb; according to St. john, Behold the Lamb of God And what does all this drive at, but that all Mankind are Fools? And Christ himself that he might the better relieve this Folly, being the Wisdom of the Father, yet in some manner became a Fool, when taking upon him the Nature of Man, he was in shape as a Man; and thus was he made Man, that he might heal Sinners: Nor did he work this Cure any other way, than by the foolishness of the Cross, and a company of fat Apostles, not much better; to whom also he carefully recommended Folly, giving them Caution against Wisdom, and drawing them together by the Example of little Children; Lilies, Mustardseed, and Sparrows, things senseless and inconsiderable, living only by the Dictates of Nature, and without any Craft or Care. Moreover to the same purpose it is, that that great Architect of the World, God, gave Man an Injunction against his eating of the Tree of Knowledge, as if Knowledge were the bane of Happiness; according to which, St. Paul disallows it as puffing up, and destructive. But to speak briefly, All Christian Religion (saith he) seems to have a kind of Alliance with Folly, and in no respect to have any accord with Wisdom; of which, if ye expect proofs, consider first, That Boys, old Men, Women and Fools, are more delighted with Religious and sacred things than others, and to that purpose, are ever next the Altars, which they do by mere Impulse of Nature. In the next place, You see that those first Founders of it were plain simple persons, and most bitter Enemies of Learning. Lastly, There are no sort of Fools seem more out of the way, than are these, whom the Zeal of Christian Religion has once swallowed up; in so much that they waste their Estates, suffer themselves to be cheated, put no difference between Friends and Enemies, abhor Pleasure, are crammed with Poverty, Watchings, Tears, Labours, Reproaches, abhorrence of Life, and wish Death above all things: In short, They seem senseless to common Understanding, as if their Minds lived elsewhere, and not in their Bodies; what else is this but to be mad? For which Reason, you must not think it so strange, if the Apostles seemed to be drunk with new Wine, and if Paul appeared to Fe●tus to be mad. For holy men, their Minds being taken up with those things that are most repugnant to these grosser Senses, seem brutish and stupid in the common use of them: whereas on the contrary, the ordinary sort of people are best at these, and can do least at tother; from whence it is, that some of these Zealots have by mistake drunk Oil instead of Wine. Finally, Haec Stultitia parit Civitates, hâc constant Imperi●, Magistratus, Religio, Consilia, judicia; ne● alind omnino est Vita humana, quam stultitiae Lusus quidam: Thus far Erasmus, Moriae Encom. Children and old Men (says Montaign) are found to be most susceptible of Religion, as if it were bred and held her credit from our Imbecility: as likewise sick men, when their Intellects are weakened by pain, are more devout than at any other time. In like manner (says Agrippa) we find in the Gospel how Christ was received of Idiots, of the vulgar people, and of the simpler sort, while he was rejected, despised and persecuted even to death, by the high-Priests, Lawyers, Scribes, Doctors, and Rabbis: for which cause, Christ chose his Apostles, not Scribes, not Doctors, not Priests, but unlearned persons of the vulgar people, void of knowledge, unskilful, and Asses. Vanit. scie●. Now the sum of all this is, that worldly Wisdom is foolishness before God, since the revealed Will of God does surpass the comprehension of man's Wisdom, and therefore unintelligible to the wise men of this World. Wherefore these forementioned Quotations, as spoke in the person of Folly, I thought fit to insert, as being to my purpose, and already severally printed under the Authority of an English Licence.  
[3] Fiery Tempests beat them back with Thundering, etc. This Report of these Oxydracks' defending their Walls with Thunder and Lightning, is verily believed to have been the use of Guns; which although in these Parts of the World unknown, till invented by Bartold Swartz, (though others will not have his Name to be now known) about 300 years ago, yet perhaps in those remotest Parts of India, they might have been above 1000 years before, without our hearing of them: for neither the Romans or any other (excepting Alexander the Great) ever went so far into India; nor was the use of the Loadstone invented much above 300 years since; so that our Commerce by Navigation did not reach so far in those Times. Furthermore it may be observed, that by this Computation Guns were here with us invented within less than 100 years after the Seaman's Compass; so that within one Age after, our Navigation might reach to those Parts, and not before. Nevertheless it has been observed, that divers men in far distant Times and Countries have happened to light upon the same Invention, where the latter never heard of the former; as for example, in that most ingenious Engine for raising of Water, called with us the Water-Screw, first found out by Archimedes, who was thereupon so ravished with joy, that he ran up and down the Streets crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found it, I have found it. The very same manner of Engine Cardan writes to have been in his Time invented at Milan by a Blacksmith, who had never heard either of Archimedes or the Engine, but was so unlearned as he could neither write nor read, and was so overjoyed at his Invention, as his Brains were never well settled again: Thus is it not impossible but Swartz might light upon the Invention of Gunpowder, although it had been before in India and he never heard of it. The Accident is said to have been thus: He having set a Pipkin over the fire wherein was a mixture of Brimstone, Saltpetre, and powder of Coal for a Medicine, the bottom of the Pipkin growing too hot, and the Stuff taking sudden fire, blew up the Cover of the Pipkin with great vehemency; whereof he being a contemplative man considered, and made further Experiments thereof, till by degrees he improved the Invention in long Barrels of Iron, and so devised Guns. Hereby we may observe, how prodigiously Chance does excel the Wit of man in producing of new and rare Effects! For if all Mankind had set their Wits on work to invent an Engine of greater force than any of the old ones, they would have confined their thoughts to the old Ideas, but with addition of more strength or weight; or else by transposition of some parts; but it would never have entered into their heads to have grounded it upon the Fundamentals of Nature: first to avoid vacuum; then to avoid penetration of Bodies without enlargement of room; and lastly to employ Fire as the fountain of violent motion: for thus when the corns of Powder opened and swelled by Fire require more room, which being denied them by the narrow Iron or brass Barrel, there will be a most furious eruption, which finding the least resistance from the Bullet, drives that before it with such violence, as no other Engine could ever do the like: Facile est inventis addere. This prodigious Invention doth at this instant take universally, and to several Uses not thought upon, till daily Experience had improved it: As first to Mines, which experienced Artists will now spring so exactly both for time and distance, as if they wrought above ground without any disturbance: Their Bombs shoot with a perfect certainty where to fall, and at such an Elevation, as the highest Wall or Castle cannot intercept: And now of late the hand-Granadoes disorder in a moment all ranks and files of Horse and Foot, so that the exactest Roman Discipline if it were again upon Earth, would be at a loss: And then for Sea, it is dreadful to behold what execution it does both upon Men and Ships, when sometimes a great Bullet without touching any man, kills and maims several by the Splinters it makes▪ so ingenious are men to destroy one another▪ 
Sed jam Serpentum major concordia: parcit  
Cognatis maculis fimilis fera. Quando Leoni  
Fortier eripuit vitam Leo? quo nemore unquam  
Expiravit Aper majoris dentibus Apri?  
Ast homini ferrum Lethale, etc.—  Juven. Sat. 15.  
[4] Gades; called by Ptolemy, Gadir●▪ by Strabo, Erythia and Gaddir, or Cadiz, (and not Cales) is an Island without the Straits of Gibral●ar, at the South-part of Spain, in length twelve miles, in breadth three, the Riches whereof hath been the Magazine of Spain: it was sacked one day by the English, under the Conduct of Essex, Nottingham, and Raleigh, A. D. 1596.  
[5] Whirled about like Ixion, etc. Ixion, the Son of Phlegyas, or as Hyginus will have it, of Leontius, having s●ain his Son-in-Law Erion●us, or Deione●s, (as some call him) when he could not be absolved either by God or man, was at length pitied by jupiter▪ who took him up into Heaven, and expiated him. But Ixion after his purgation remaining among the Gods, fell in Love with juno, and solicited her to Unchastity, which the making known to jove, he formed a Cloud in the shape of juno, and I●cion thinking to have been the Goddess, embraced, and thereon begat a Race of Centauris. When being soon after sent down to the Earth, he every where boasted that he lay with juno, for the which being struck down to Hell with a Thunderbolt, he was there condemned to be always rolled on a Wheel. Hereto several of the Poets refer; As Ovid, 
Volvitur Ixion, & se refugitque fug●t que.  Metam 10▪ And Claudian, 
Non rota suspensum praeceps Ixiona torquet.  De Raptu Pros.  
[6] Nor do they fancy to themselves things which are not, etc. When I observe Ovid's Metamorphosis, and other the strange Fictions of the Heathen Poets, which our Mythologists undertake to expound mystically, but vulgar Heathens believed historically, and so had need of a Faith as strong as an Ostrich's Stomach, that can digest Iron; I verily think they might as really and truly expound the every days Dialogues at Bedlam: Nor could those monstrous Fictions ever have been devised or believed any where, but in Countries where the Liquors which they usually drank had intoxicated and depraved their Brains; for to clear Understandings, they appear nothing but Frenzies. Yea, although you have read Natalis Comes, or the ingenious Lord Bacon his Wisdom of the Ancients, you could never receive them without an habitual previous infatuation of your Judgement. Therefore Mahomet after he had most wisely prohibited the drinking of Wine, was fain to be more circumspect what Fables he delivered, as knowing they would never pass with Water-drinkers. We daily see many Songs pass with great applause among our Drunkards, that in the Poet's head had some little intentional sense, and by himself esteemed a Rapture, which if one should (as Horace advises) turn into Prose, and then examine the strength of the Fancy, you would evidently perceive to be flat and vulgar. So that before a man can admire them, he must first drink as much Wine as the Poet did when he made them, and so wind himself up to the same pitch to fit him for the Consort: Aut bibe, aut ubi.  
[7] The wise Amphiaraus, the Son of Oecleus, was a famous Greek Prophet, whom King Adrastus desired to go along with him to the War of Thebes, but Amphiaraus foreseeing it would cost him his Life absconded himself, till being betrayed by his Wife Eriphile, who was bribed by a golden Bracelet, he was forced to go, and the first day he came to Thebes he was swallowed up alive by the Earth. Of this see Homer's Odies. 15. After his Death, he was worshipped for a God. See his History at large written by Diod. Sicul. lib. 5. ch. 5. Cicer. lib. 1. de Divin. Pausan. in Attic. Stat. Theb. & Plut. in Paral.  
[8] The Priest after he had drunk Water, and not Wine, gave his Answers: The Priests of Amphiaraus, whose Oracles were of great repute in old Time, had a constant Custom, that before the Priest declared the Oracle to those who came for Counsel at their Temple, to abstain three days from Wine, and one day from Flesh, that so he might have his Understanding the better prepared to receive the pretended Inspiration; which otherwise he was not thought so capable of, while his Brain might be clouded and darkened with the gross Vapours, which by a full Diet might ascend from his Stomach to his Head. This was certainly a very wise Institution; for he being upon each Demand to consider what Answer was fit to be given, as most safe for the reputation of his Order, and withal satisfactory to the Suppliant, he had need to keep his Wits about him▪ and to enable him so to do, nothing was better than a thin Diet: for the Brain is much of the nature of a bright Looking glass, which if moistened by Mists, cannot represent an Object clear. Also, as the Devil is said to imitate God, as Apes do Men, so it may be they had heard of the Prophet and divine Lawgiver Moses, who by God's own appointment had commanded as a perpetual Ordinance, that the Priest when he entered into the Tabernacle of the Congregation, should that day drink neither Wine nor strong Drink.    

CHAP. XV. Apollonius sacrificeth to the Sun, whilst Phraotes tarryeth for him, that he might be present, and give his advice touching a Field that had been sold, and which was now in Controversy, by reason of Treasure found therein, which Field by the Sentence of Apollonius was adjudged to the Buyer, because he was a good and just man, and pious towards the Gods, whereas the Seller was evil and impious, and a contemner of the Gods; The Story of the white Camels, and the King's Letter in behalf of Apollonius to Jarchas his Master, one of the wise men; A Description of the Gates whereon were the Statues of Alexander and Porus; Concering the Altars inscribed with an Epigram; Also of the Pillars whereon was engraved this Sentence, Alexander here made a Stand.  
WHen Apollonius perceived that the King was now to give Answers to Embassies, and such like Matters, he said to him, Do you, O King, those things that pertain to the government of your Kingdom, and leave me at this time to the Sun, for I must pray my accustomed Prayers unto him. And let him hear your Prayers, said the King, for he delighteth in all that love Wisdom; and I will in the mean time wait your Return, for I must determine certain Controversies, at which if you be present, you will be very assistant to me. The Morning being well spent, Apollonius returns, and asks the King, What those things were which he had determined? To whom the King made Answer, That he had determined nothing that day, in as much as the service of Religion did prohibit him. Apollonius replied, Do you then perform the service of Religion before you determine Causes, as well as before you undertake a journey, or an Expedition with an Army? Yes, said the King, because here also is danger, if he that determines Causes be turned aside from what is right. Wherefore Apollonius judged that the King spoke well; and further asked him, What that Controversy was which he was that day to determine? For (saith he) I see you in suspense, and doubtful on which side you should pass sentence. Whereto the King answered, I confess I am in no small doubt, and therefore make you my Adviser: A certain Man sold a piece of Land to another, wherein Treasure had been hidden, but was known to no man; and not long after the Earth being opened, was discovered a Pot of Gold: The Seller of the Land claimed it, in that he would not have sold the Land, had he known that such Wealth had lain therein: The Purchaser on the contrary said, that all was his which he found in the Land that he had bought: The Plea of both seemed to have some Right in them; neither should I avoid the imputation of Folly, should I command them to share the Gold between them; for such a decision any old Woman would give. Hereunto Apollonius answered, That these men are not Philosophers is apparent, in that they contend about Gold. But I suppose you will pass a right sentence, if you thus reckon with yourself, that the Gods take an especial care of them who are both Philosophers and virtuous men; but they regard them in the second place who are not vicious, and not used to wrong any one: wherefore they grant to the Philosophers, that they may rightly know divine and humane things; but to other goodnatured men they afford a sufficient Estate, lest at any time for want of Necessaries they should become unjust. Wherefore my opinion is, O King, that the Parties be as it were [1] weighed one against another in a Balance, and the Life of both be accurately scanned: for neither do I think that the Gods would have taken away the Land from the one, had he not been a vicious Fellow; nor on the other side have given to the other even the things hidden under the ground, were he not better than the Seller. Wherefore on the morrow both Parties came to plead their Cause, and the Seller was convicted to be a contumelious Fellow, and one that slighted the Sacrifices that were to be offered unto the Gods in the Earth; the other appeared to be a ●●ld just man, and one who worshipped the Gods most religiously: Wherefore the sentence of Apollonius prevailed, and the good man went away, as having obtained those things of the Gods. When therefore the Controversy had been decided in this manner, Apollonius coming to the King, said, This is the third day that I have been your Guest, and therefore according to your Laws, I must depart from you to morrow. But the Law reacheth you not as yet, said the King, for you may also stay to morrow, because you came after Noon. I rejoice (answered Apollonius) at your Hospitality, in that you seem more subtly to interpret the Law for my sake. Certainly, said the King, might I break the Law, I would do it for your sake. But tell me this, Apollonius, Have not the Camels whereon you road brought you as far as from Babylon? Yes, said Apollonius, for we received them from Vardanes. Think you then, said the King, that they are able to carry you further, when they have already gone so far as from Babylon? Hereat Apollonius held his peace. Wherefore Damis interrupting him, said to the King, This Man, O King, doth not yet understand our journey, nor to what People we shall afterwards come, but as if he should find every where such men as you and Vardanes are, he thinks it a sport to travel through the Indies, and therefore doth not tell you in what case the Camels are; for they are so ill disposed, that we are forced rather to carry them, than they us, so that we have great need of others; for should they fail in the Deserts of India, we must of necessity abide there, driving away the Vultures and Wolves from the Camels, but there will be none to drive them away from us, and so we must perish. I (said the King) will remedy this, for I will give you others; four I suppose you want; and the Governor over the River Indus shall send back to Babylon the four Camels that you brought; now I have by Indus Camels that are all white. But will you not also give us a Guide, said Damis? Yes, answered the King, and I will give a Camel to the Guide, and Provision for your journey. I will also write to jarchas the eldest of the wise men, that he would courteously entertain Apollonius, being a man nothing inferior to himself, together with you also, as Philosophers and Companions of a divine man. Having said thus, he commanded Gold to be given them, with precious Stones, and linen Garments, and a thousand other such things. But Apollonius replied, that he had Gold enough already, Vardanes having given it privately to our Guide. As for the linen [2] Garments I shall willingly receive them, in that they seem very like to the Garments of the old Athenian Philosophers. Then taking up one of the jewels in his hand, he said, O rare Stone, how opportunely have I lighted on thee, not without the Favour of the Gods? seeing, as I suppose, some secret and divine virtue in the Stone. But Damis and his Companions though they took no Gold, yet took plentifully of the precious Stones, as intending to offer them unto the Gods, when they returned home into their own Country. Now when they had tarried there that other day, (for the King permitted them not to go thence) he giveth them a Letter to jarchas in these words:  
King Phraotes to jarchas his Master, and to the wise men that are with him, sendeth greeting.  
APollonius being himself a very wise man, but thinking you to be wiser, is coming to you, that he may be acquainted with your Discipline. Send him therefore away from you instructed in whatsoever ye know, as being assured that none of your Learning shall be lost. He is the most eloquent of all men, and hath an excellent Memory. Let him also see the Throne wherein I sat when you Father jarchas gave to me my Kingdom. Furthermore, his Companions deserve much praise, in that they love such a man. Farewell.  
Then departing from Taxilla, and being gone two days journey, they came to the Place where Porus is reported to have fought with Alexander. And they also say, that they there beheld certain Gates, not erected to shut any Place, but only as a Trophy, and that on them Alexander is set up riding on his Chariot with four Horses, so as he stood at Issus among the Nobles. They further relate, that there are two other Gates, not far distant from one another, whereof on the one standeth the Statue of Alexander, on the other that of Porus, as they met together after the Fight, as I conceive: for Alexander seemeth to embrace, and Porus to do obeisance. Afterwards, having passed over the River Hydraotes, and traversed many Nations, they came to the River Hyphasis. But thirty Furlongs off, before they came to the River, they lighted on certain Altars with such Inscriptions, To Father Ammon, and to Brother Hercules, to Provident Minerva, to Olympian jupiter, to the Samothracian Cabiri, to the Indian Sol, and to Brother Apollo. They say also, that there was a brazen Pillar in the same Place erected with this Inscription, Alexander here made his Stand. And we suppose that the Altars were Alexander's Work, gracing the Bounds of his Empire: but I conceive that the Pillar was consecrated by the Indians beyond Hyphasis, glorying over Alexander, that he came no farther.  

Illustrations on Chap. 15.  
[1] THe Parties be as it were weighed: Justice ought to have no regard to Persons; but to state the Case upon its own Merits, without any reflection upon the Parties; and according to our old English Proverb, Give the Devil his due: Wherefore Apollonius his Judgement in this Case of the found Treasure, or as our Lawyers call it Treasure Trove, was most unjust, I mean upon unjust grounds, although by mere luck he did adjudge it to him whose Right it was: for according to the Parable in the Gospel, and also to right Reason, the man who bought the Field wherein lay the hid Treasure carried it clear, as right owner by his purchase, notwithstanding that he secretly knowing of it concealed it from the Seller: which circumstance were perhaps to the Buyer's disadvantage, if the Parties Integrity were to have been taken into consideration. But here Apollonius not minding the absolute transferring of Right, which a Purchase makes, looks only at the Parties, and passes Sentence on his side who seemed the most devout, as if men's Proprieties in their temporal Estates, were grounded upon Godliness, rather than upon a legal Right. This Position that Dominium fundatur in Gratia, is more or less owned by all Religions at this day in the World, excepting only the Protestants: ex. gr. to begin with Mahometism, although it professes to force no Conscience, yet the pretences of all their Wars are only to enlarge the Mahometan Faith. And the Church of Rome declares more openly in this Tenet, affirming all States and Princes that are not Roman Catholics to be at the Pope's disposal. In like manner the Anabaptists in Germany pretending to be those meek ones who should inherit the Earth, took Arms, and had undoubtedly proved successful, but that Charles the V. and the Duke of Alva prorogued the Prophecy to a further day. For as all particular men have each man his private Interest separate from the rest, in so much that most of the greatest Governments, Assemblies, and Conventions of Mankind, notwithstanding all their grave pretences of the public Good, are nothing but a commerce of private Interests; so has each Religion (excepting only ours) a particular Interest of their own Hierarchy. This perhaps is that which the Apostle calls the Mystery of Iniquity; and if mankind could be so clearsighted as to discern this Mystery of Iniquity, and sever it from the pure Conceern of men's Souls, in the worship of God in spirit and truth, then perhaps all such as are neither very malicious nor barbarous, would be of one mind, serving God in simplicity and singleness of heart▪ But while men are men and not Angels, they will have a main respect to their great Diana, and that Interest which the craftiest of them understand well enough, doth through education and long practice so dazzle ordinary Capacities, as they will verily imagine themselves to be in the right, and are by that means intentionally honest.  
[2] As for the linen Garments, I shall, etc. Though Apollonius to save his Reputation with the King refused his Gold, yet he accepted the linen Garments, as being like those of the old Athenian Philosophers. He likewise himself and his Followers took plenty of the rare precious Stones, pretending at their return into their Country to offer them up to the Gods. Here is plain to be seen, that although Vainglory and Hypocrisy may sometimes seem to refuse offered Riches, yet Quis nisi mentis inops oblatum respuit aurum; Do what we can, when the Booty is important, and the Opportunity fair, Nature will be nibbling: and as the Dog that dares not eat the Shoulder of Mutton before him, will now and then give a lick at it; so here to excuse the matter, they wanted not to allege Curiosity for the Garments, and Devotion for the Jewels: Thus according to the old Proverb, It is ill Wool that will take no Dye.    
The End of the Second Book.