The history of oracles, and the cheats of the pagan priests in two parts / made English.

CHAP. VIII. That other Men besides Philoso∣phers have had little esteem for Oracles.

HIstories are full of Oracles, which were either despis'd by those who receiv'd 'em, or alter'd according to their fan∣cy. Pactias a Lydian, and subject of the Persians, being fled to Cumae a Greek Town, the Persians sent to have him deliver'd up; the Cumaeans presently consult the Oracles of the Branchides, to know what they ought to do with him; the Oracle answered, that they shou'd deliver up Pactias. Aristodicus one of the Principal Cumeans, who was not of this mind, obtained through his cre∣dit, that they should send a second time to the Oracle, and caus'd him∣self to be made one of the Deputies; but the Oracle made the same answer it had done before. Aristodicus un∣satisfied

with this, as he was walk∣ing about the Temple endeavoured to fright away certain little Birds which were building their Nests there; whereupon he presently heard a voice from the Sanctuary, crying, Detestable Mortal, how dare you fright from this place, those who are under my protection? And yet, great God, (replyed Aristodicus) you Order us to expel Pactias, who is under ours? Yes (answered the God) I do order it, to the end that you who are an Im∣pious People, may be the sooner de∣stroyed, and that you may come no more hither to Importune me with your Questions. It seems by this that the God was press'd home, since he had re∣course to railing; but it appears al∣so that Aristodicus did not over∣much believe that it was a God who gave these Oracles, because he went a∣bout to entrap him by the comparison of the Birds, and after he had in effect trap'd him, 'tis likely that he believ'd him less a God than he did before. The Cumeans themselves were not much perswaded of his being a

Deity, since they believed a se∣cond deputation might obtain a con∣trary answer, or that at least the God might consider of what he had to say. By the way I observe that Ari∣stodicus, when he laid his snare for the God could not but foresee that they would not let him fright away the Birds from so Holy a Sanctuary without saying any thing to him; and that the Priests were extreamly jealous of the honour of their Tem∣ples.

The People of Egina had ravag'd the Coast of Attica, and the Athenians prepar'd themselves for an Expedition against them; at what time there came an Oracle from Delphos, threatning 'em with utter ruine in case they made War with those of Aegina, with∣in the compass of thirty years; but when those thirty years were past, they were only to build a Temple to Aeacus and to undertake the War, and then all things wou'd succeed well. The Athenians, who burnt with a desire of Revenge, split the Oracle in half, and took notice of that

part of it only, which related to the Temple of Aeacus, which they built out of Hand; but as to the thirty Years, they slighted that, and ap∣plyed themselves immediately to at∣tack the Aegineans, and obtained all the Advantages imaginable. This was not a particular Person, who had so little Regard for the Authority of Oracles, but a whole Common-wealth, and that a very superstitious one too.

It is not very easie, to tell what kind of regard the Pagans had for their Religion: For we said a little while ago, that they contented themselves with the outward Respect, which their Philosophers paid to the Oracles; but this was not always so; for I am not certain, that Socrates re∣fused to offer Incense to the Gods, or behaved himself like other People at the Publick Festivals; but this I am sure of, that the Rabble accused him of Atheism, though they could only guess at his Opinion in this Point; for he never openly explained him∣self. The People knew well enough

what was taught publickly in the Schools of Philosophers; how then could they suffer Opinions, contrary to the Established Worship (and of∣ten-times even against the Existence of the Gods) to be there maintain∣ed? At least, they knew perfectly well, what was play'd upon the Theaters; for those shows were made for them: and it is sure the Gods were never treated with less Respect, than in the Comedies of A∣ristophanes. Mercury in his Plutus complains that sight was restored to the God of Riches, who had till that time been blind, and that Plutus now beginning equally to favour all the World, the other Gods (to whom People no longer made Sacrifices to obtain Wealth) were starved for Hunger: And Mercury carries the Humor on so far, as to look out for some mean Imployment in a Citizen's House, that he might have Meat and Drink. The Birds of A∣ristophanes are also very bold. All the Comedy turns upon this, That a certain City of Birds, which was

designed to be built in the Air, would interrupt the Trade and Correspon∣dence that was carried on between the Gods and Men; and by render∣ing the Birds Masters of all, would reduce the Gods to the utmost Mi∣sery: I leave you to judge, if this be not mighty devout. Yet this was the same Aristophanes, who endea∣voured to excite the Rabble against the pretended Impiety of Socrates: There is therefore something, which I know not how to express, that is often found in the Affairs of this World. And it is apparent by these Examples, and may be made so by an Infinity of others, if there were Oc∣casion, that the People were some∣times in a Humor to hear with de∣light their Religion rallied upon, and turned into a Jest; and if they ob∣served Ceremonies, it was only to free themselves from those Inconve∣niences which attend an open neglect of them; but 'tis evident, that at the bottom, they had not overmuch Faith in them: And they had just the same Respect for Oracles: For

most commonly, they consulted them, that they might have no more Occasion to consult them; and if the Answers were not accommo∣dated to their Designs, they did not much trouble themselves to obey them; for perhaps, it was no con∣stant Opinion even amongst the com∣mon People, that Oracles were de∣livered by a Divine Power.

After all this, it would be unne∣cessary to mention the Histories of those great Captains, who thought it no Crime, to reckon themselves above both Oracles and Auguries. And what is most remarkable, is, that this dis-esteem of Religion was practi∣sed even in the first Ages of the Ro∣man Common-wealth: In those times of happy Ignorance, when Men were so scrupulously fond of their Religi∣on, and when (as Titus Livius says in a Place, which I am going to cite) Philosophy, which taught Men to despite the Gods, was not yet known.

Papirius made War with the Samnites, and in a certain conjun∣cture

of time, when the Roman Army with an extreme ardor, desired to come to a Battel, the sacred Chickens (forsooth) must be con∣sulted; but the earnestness to fight was so general, that though the Chickens eat nothing at all, when they put them out of the Coop, yet those, who were appointed to ob∣serve the Augury, reported to the Consul, that they had eaten very well: Upon this, the Consul promi∣sed to his Souldiers both a Battel and Victory. But however secret this Augury was kept, the deceit broke out at last, and there arose a great Contest amongst the Keepers of the Chickens, about the false report that was made: The noise of which came to the ears of Papirius, who said, that for his Part, he had received a very favourable Augury, and that he was satisfied with it, and if what was told him were untrue, let those, whose Business it was to take the Au∣gury, look to it; for all the evil would fall upon their Heads. Immediately therefore he ordered, that those un∣happy

People, the Keepers of the Sa∣cred Chickens should be placed in the first Ranks, and so before the sig∣nal of the Battel was given, an Ar∣row (from whence shot none knew) pierced that poor unlucky Keeper who had given a false account of the Augury; as soon as the Consul heard this News, he cried out aloud— The Gods are here present: The Cri∣minal is punish'd: They have dischar∣ged all their Anger on him, who deser∣ved it, and we have now all the Rea∣son in the World to hope the best. Then immediately, he caused the Signal to be given, and gained an in∣tire Victory over the Samnites.

It is very apparent, that the Gods had a less share in the Death of this Poor Keeper than Papirius; and that the General had a Design, by his Death, to encourage those Souldiers, whom the falsness of the Augury might have terrifi'd; for the Romans were acquainted with these Arts and Tricks in the times of their greatest Simplicity.

It must be confessed then, that we should be much in the Wrong, if we should believe these Auguries and O∣racles, which the Pagans themselves did not believe. And if we will not think as meanly of them, as some Philosophers, and some Generals of Armies did; yet let us at least have such thoughts of them, as the People themselves sometimes had.

But doubtless (may some object) all the Pagans did not despise Ora∣cles: And some particular Persons, that had no regard for them, are not sufficient intirely to discredit them. And to the Authority of those who did not believe them, we need do no more than oppose the Authority of those that did.

But it may be answered, that these two Authorities are not of equal Strength; for the Testimony of those who uphold a thing that is already established, contributes not much to the support of it; but the Testimony of those who do not believe it, is of Force enough to destroy it; for those who do believe a thing, may

perhaps not know the Reasons, that may be given against the belief of it; but those who do not believe it, can∣not chuse but know, why others be∣lieve it.

It is quite contrary, when a new thing is to be introduced; for in that case, the Testimony of those that believe it, carries more weight with it, than the Testimony of those who do not believe it; for 'tis probably to be supposed, that those who believe it, must needs have examined it; and those who do not believe it, may perhaps not have considered of it.

I will not say, that either in the one or the other Case, the Authority of those who believe, or believe not, is a final decision; but I will say, that without a regard be had to the Rea∣sons on which the two Parties found themselves, sometimes the Authority of one seems more receivable, and sometimes that of the other. Upon the whole Matter, in quitting a com∣mon Opinion, or in receiving a new one, we make use of our Reason (whether it be good or bad;) but

there is no need of making use of a∣ny to reject a new opinion, or to take up one that is already common; for we have need of strength to resist a torrent, but we need none to fol∣low it.

And it avails not to the credit of Oracles, that among those who be∣lieve, that there is something in 'em of divine and supernatural, there shou'd be found some Philosophers of great name, such as the Stoicks are; for when Philosophers are once prepos∣sess'd with any thing, they are more incurable than the common People, and are as much blinded with pre∣judices and false Reasons, with which they uphold their opinion. The Sto∣icks in particular (as proud and su∣percilious a Sect as they were) held some opinions which deserv'd pity. How cou'd they chuse but believe Oracles, who believ'd Dreams? The great Chrysippus himself adop∣ted some points for articles of his faith, which had been more suitable for the belief of some silly Old Wo∣man.

Notes

• Hero∣dot. Book the first.
• Herodot. Lib. 5.
• Liv. lib. 10.