deceitfulness of APOLLO, who seduced him, by ambiguous answers, to cross the river Halys. The chorus counsels him to submit. They dispute of resignation to the gods. The king eagerly inquires after the embassadors, whom he had sent with iron fetters to the oracle*, in token of the return made him for his religious donations. The chorus reproaches him with temerity; asks him what purpose this deputation could serve. He answers, to require an explicit interpretation of the prophecies transmitted to him, and to upbraid APOLLO with ingratitude. Goes out to try what may be done for the defence of his citadel and palace. The chorus intreats him not to flatter himself with foolish hopes, sings of a vain curiosity into future events, and laments the plunder of Sardis, with the various injuries to which the fate of war exposes its inhabitants.

ACT III.

An officer from CYRUS, passing by the station of the chorus, inquires after CROESUS, saying, that he is commanded with a chosen band of soldiers to seize his person. The chorus prepares resistance, unwilling to inform him. He uses threats, and tells them, that they are all in the hands of the victor. After a little altercation, they direct him to an apartment in the palace. He goes out, and soon returns with CROESUS bound. The king seems speechless, and in the utmost amazement. The officer acquaints him, he must be offered as a sacrifice† to the guardian deities of Persia. He recovers himself; at first exclaims against the cruelty of CYRUS, but conversing a little with the chorus, he is softened; reflects on the happy circumstance of not outliving his prosperity. The chorus parts from him affectionately. He follows the officer. The chorus insi

* Vide HERODOT. lib. i.

+ Ibid.

nuates,

nuates, agreeably to an old oracle, that CROESUS suffers for the iniquity of GYGES, his ancestor; and closes with a few strophes on the use of adversity to subdue the passions and improve the understanding.

ACT IV.

The queen in confusion is impatient to know the particulars of CROESUS's being taken. The chorus extols his magnanimity of behaviour. She suggests a thousand indignities, which may have been offered him, with many turns of passion. One comes in, and tells her at large, what has happened at the pyle on which CROESUS was to have been burnt; mentions the invocation of SOLON, the sudden shower that extinguished the flames; informs her, that CYRUS and CROESUS are moving to the palace. [This story will admit a noble description.] The queen rejoices at the interposition of the gods in favour of the king; but unable to bear the sight of the conqueror, and doubtful whether he may not punish her husband in another manner, resolves to keep out of the way. The chorus sings a panegyrick on the wisdom of SOLON, and vindicates the justice of Heaven, which always rewards piety, though late.

ACT. V.

CYRUS appears followed by his chief officers, CROESUS, and the fourteen Lydian youths devoted with him. In entering, he orders his attendants to dedicate a tenth of the spoils to the god; then he turns to CROESUS, who kneels. CYRUS blames him for having broken his alliance unjustly, and with hearkening to bad counsellors; but forgives and honours him on account of the miracle, which was seemingly wrought for his preservation. CROESUs makes no answer. In the mean while the embassador returns from Delphi, who,

interro

interrogated by CYRUS of his errand, repeats the Pythian priestess's interpretation of those oracles concerning the mule, and the destruction of a mighty empire, by crossing the river Halys. CROESUS acknowledges the fault to be his, in relying on his own sagacity to explain them; declares to CYRUS that he is now arrived at that knowledge, of which he thought himself before possessed, and from whence the God told him he should date the period of his happiness, the knowledge of himself. Cyrus is warned, from the example of CROESUS's fall, to preserve that temper of mind in prosperity, which is usually learnt from the reverse of it; promises him safety and protection; and receives him into confidence. The chorus concludes the whole, with praising the exploits, the clemency, the character of CYRUS, as worthy the empire of the world; and wishes, that the luxury of Asia may not enervate the manners of the Persians.

VOL II.

SS

C.

:

LETTER CLIX.

SMERDIS to CLEANDER. From Balch.

THE HE spirit of philosophy is free, and recommends the confronting one opinion with another, that the force of each may better be discerned, and truth emerge from the comparison. This, CLEANDER, can be no offence to friendship, since it is only the exercise of reason. Every man does it in his own breast, when he leasts thinks of it; he, as it were, divides himself, propounds and rejects, argues and confutes; and, though the point remain undetermined, the mind is pleased with the operation, and wants no persuasion to be reconciled to itself. The transition is easy to the disputes of friends, which should be raised and laid aside with as little appearance of animosity. If a difference of sentiment arise betwixt thee and me, arguments may remove, or friendship must tolerate it. I assure thee, thy mistakes have always been such, as I not only could bear, but almost thought amiable, because they flowed from some generous principle carried a little too far.

Such were thy thoughts concerning oracles and divination, which thou persuadest thyself are mere human frauds, the better to vindicate the divine conduct, and prescribe narrower bounds to the dominion of AHRIMAN. But it cannot be denied, that certain presages have been fulfilled by very distant events, which lay beyond the reach of all human foresight. In answer to this thou wilt tell me, that innumerable others have never been verified; and that all together they are but mere conjectures, which, like seed thrown up

into the air at random, have the large field of time to fall into, and it is no wonder, if some few should come to maturity. Are we then to suppose, that the Boeotians, who are held in contempt for their dulness, should have been able to carry on so gainful a delusion and counterfeit inspiration so successfully? Is it to be imagined, that men, not thought to abound in common sense, should daily pronounce such things, as not only pass upon private men, but princes and states, as dictated by the God of wisdom and eloquence ? Yes; thou art convinced this must be the truth; for OROMASDES will not permit AHRIMAN and his accursed ministers, by ambiguous answers, to lead men into error. If thou sayest so, because of the ill consequences of such error, why does he then permit it at all; since those are the same, whether it arise from the imposition of men, or the craft of ARIMANIUS? But do not men who love error deserve to meet with it? Every wicked man is a lover of error; he wishes not to see truth, which reproaches him, but is attentive to any soothing falsehood that gives a gloss to his conduct. If then a rapacious monarch, or an ambitious state, would make unreasonable encroachments upon its neighbours, and wants no more than the sanction of an oracle to justify its attempts; does it not deserve the delusion it seeks for, and to be led into ruin (which is commonly the event) by some specious prodigy or presage? This was the very case of that unfortunate prince of Lydia. When he was brought before his conqueror in chains, he apologized for his conduct, in that it had been altogether directed by the Delphick oracle. CYRUS did not upbraid his royal captive with credulity for supposing such a divining power; but he blamed his confidence in any power, which could authorize ambition or avarice, and give countenance to illegal invasions; things opposed by the standing oracles of reason, which OROMASDES has set up in the human mind.