"tration in war than in peace, when they would have leisure to "turn their thoughts homewards, and examine into the state of "their finances, the management of their fleet, the government of "the islands, the fidelity of their officers, and be sanguine to "reform what they call abuses, or (which is generally the conse"" quence of such precipitate enquiries) to introduce new ones "in attempting to mend the old." 'Nay, (answered he, with great warmth, resuming his first reflections on the pride of "the Spartans, and the conduct of the Peloponnesians,) for my "own part, rather than submit to the terms which the Pelopon"nesians would offer us if they were successful, I would call in "the king of Persia to our assistance. And in saying that, (con"tinued he,) I say nothing which ought to shock the ears of a "Grecian; for such are the personal good qualities of ARTAX"ERXES, such his justice and moderation, such the prudence of "his counsels, that I am persuaded the interest of Greece could not "be consulted better." To detain thee no longer with a circumstantial story, I required him to interchange pledges of secrecy (and I own, GOBRYAS, I trembled when I did so); he promised accordingly to preserve his faith with me inviolate. I opened to him my credentials from Susa, expressed to him, in the handsomest manner, the affection of the king for him, and acquainted him with the large present I was commanded to make him, on condition that he would use his utmost efforts to prevent the Athenians from making peace with Lacedæmon; a measure advantageous to Athens, as it would break the power of the Peloponnesus; and desirable to Persia, as it would be an ample revenge for the several indignities offered by that petulant republick to our mighty monarch. CLEON consented, and appointed to meet me, in order to receive the money, in the grove of olives, under the walls of the citadel, at midnight. When the conference was over I went home, and, at the silent hour I have mentioned, conveyed conveyed the talents to the place agreed on, where, after waiting a few minutes, I discerned CLEON at a little distance, by the pale light of the moon,* advancing towards me in disguise. When we met, we administered to each other a solemn oath of fidelity. I told him, that my life was in his power, gave him the money,† and immediately left the traitor with contempt, though not without some pleasure, when I reflected on the success of my commission. I returned to my house, but was so haunted by the apprehensions of my own mind, as not to lie down on my couch that evening with tranquillity; nor can I remain longer in Athens, without perpetual alarms of a discovery. * On the basso-relievo before the title-page is a representation of this transaction. The Acropolis is distinguished by the Parthenion and the temple of Erechtheus, and the grotto of Pan below.---The Moon in her chariot marks out the night-scene. Though none of the historians mention this material circumstance of CLEON'S taking a bribe from the Persian court to prolong the war, there is a remarkable passage in a comedy of ARISTOPHANES, called the Peace, (acted about five years after the negotiation between CLEON and our Ephesian is supposed to have happened,) which in all probability alludes to some short story. At least it appears from thence, that it was a generally received notion amongst the Athenians, that the influence of foreign gold was the true cause which prevented the conclusion of a treaty with Sparta, at a juncture when very honourable terms might have been obtained. I shall submit the whole passage to the judgment of the learned reader. The poet introduces MERCURY giving an account to TRYGEUS, a vine-dresser, and a chorus of Athenian rusticks, of the secret springs of those commotions which had set Greece in a flame. Οἱ δὲ τὰς πληγὰς ὁρῶντες, ὡς ἔτυπτονι οἱ ξένοι, Χρυσίω τῶν ταῦτα ποιέντων ἐθύων τὸ σόμα, 'O Bupcoming. Vide Aristoph. p. 354. 1. 653. &c. Edit. Kusteri. Which may be thus translated: "But the foreigners observing the mischiefs which they (the orators) effected, stopped their mouths with gold, which they distributed "in great abundance. Thus Greece would have been desolated without your knowing "it.---He who did this was a leather-seller." Generous Generous GOBRYAS, forgive the anxiety of thy slave; indulge him in disclosing it to thee as his friend, not as a member of the supreme council. Suffer him to wish, however expedient this measure may be, either that himself had not been the artful instrument in performing it, or that it had been unnecessary for the affairs of Persia to advise it. Henceforward I renounce all enjoyment or satisfaction in this city. I walk not in the streets about common business, without looking behind me every step I take; nor do I frequent public places with the same freedom as I used. When I view the countenance of PHILEMON, it affects me with shame; and that of CLEON Strikes me with horror and aversion. Let me be recalled from so dangerous a situation, where it is at the mercy of him who has betrayed the interests of his country for the Median gold, to assassinate or spare the man who seduced him. I beseech thee to solicit the king on my behalf; represent to him, that the design of my negotiation is completed in prolonging the war. In the mean time permit me to implore the gracious OROMASDES, that no pillar of infamy may be erected to my memory in Athens; that the histories of Greece may not transmit the character of CLEANDER, as a second ARTHMIUS, in the same page with CLEON to, posterity; or that my name may never be dragged from its chaste and spotless obscurity into a known and hated ignominy. C. LETTER CXLVIII. CLEANDER to SMERDIS. AFTER having frequently written to thee on subjects of a cheerful or literary nature, and speculated on points which concern either the philosophy of the Greeks, or the legislator of the Magi, I sit down, in a disconsolate condition, to relate the anguish of my own heart, and to implore the succours of thy divine instruction for CLEANDER the 'desponding. Wilt thou not blame me, O thou fountain of the purest truth, for transgressing the law, in not consulting thee in an affair of a dubious nature, before I determined in what manner I should act? I pray thee to inform me, if the book does not allow it in cases of necessity; or to enjoin me some penance, which may cancel this enormity. Consider only the design of my employment, whether every command from the court of Persia, enjoining me to perform a difficult and secret task for the interest of my country, is not to be immediately executed? And what though such commands may now and then be inconsistent with the letter of the Zendevist; yet I trust they are not with the spirit of that volume; and a blind obedience to them will meet with pardon from our holy prophet. Suppose then, it were given me in charge to advance the glory of my prince, as far as lay in my power, on the ruin of a deserving people, who are so far from having done him an injury, that they have received many injuries from him or his ancestors. Suppose, in consequence of this charge, I am constrained to practise every art of fraud, flattery, cruelty, and false friendship; to make myself myself a slave to the passions of some, to tempt and gratify their covetousness, to add fuel to their prodigality; ought I to be drawn by any consideration into these inordinate vices, with a view only to indulge the ambition, or to aggrandize the dominions, of that prince? Suppose too, that I have not only pryed into the policy and behaviour of the people I am ordered to reside with, but have been an actor, as well as a spectator, in the game, and by undue methods have contrived to perpetuate the miseries and desolation of a civil war. I know not, whether the written doctrines of ZERDUSHт can be urged to vindicate my conduct; but methinks it is not to be reconciled with the unwritten law of universal benevolence, which has been wrought by the finger of Providence, into our very make and constitution. We are told by that law, that every private inclination should give way to the love of our country; and a partial attachment to our country should yield to a disinterested regard for mankind. This is the perfection of our nature: and surely the written commands of the Deity must agree with the unwritten, unless you would contend, that one revelation has annulled the precepts of another. I mean not, venerable SMERDIS, to perplex thee with my doubts, but to receive illuminations on these important questions from thy sublime genius. Forgive the distraction and the infirmity of a broken mind. In these circumstances, the expiatory feast of CHURDAD gives me no relief. Let me beseech thee to recite constantly, in thy morning and evening worship, the prayer of confession, the sacred Pitûpht, because of the transgressions of thy friend; and, while thou art humanely employed in acts of sanctity and |