Part of Lucian made English from the originall, in the yeare 1638 by Jasper Mayne ..., to which are adjoyned those other dialogues of Lucian as they were formerly translated by Mr. Francis Hicks.

Anacharsis, or a Discourse of Exercises.

The Speakers Anacharsis and Solon.

Anarcharsis.

VVHat Custome is this among you, So∣lon? some of your young men mutu∣ally closing, trip up one anothers heeles; others take their companion by the Throat, and tosse him; others tumble, and rowle themselves in the mire like swine. But first I observed that unclothing themselves they shave and annoint one another very peaceably; and presently, I know not upon what quarrell, they fall to pushing, and to dash foreheads like rammes. Looke, yonder one ha∣ving lift his fellow up by the thighs, hurles him to the ground, and falling on him, suffers him not to rise, but drawes him into a puddle, and screwing his legges up to his belly, and infolding his neck with his arme almost stifles him; another beats him on the backe; requesting him, I suppose, not to be chok't; nor care they to loose their oyle, or to be fullied; but bemiring, bedaubing, and putting themselves into a great sweat, make mee sport, like so many Eeles slipping away betweene the holders fingers. In like manner, others here in the Court yard, rowle not themselves in puddle, but in the deep sand, and tumble together into a pit, where like so many cocks they bedust one another, to hinder dis-imbracements, I suppose, & to avoyd slipperynesse; and by drying his body, to streng∣then his hold on his adversary. Others, keeping posture, and dusted all over, beat and kick one another. See how

yonder poore wretch sprinkled with sand bleeds with a blow on the face, and is ready to spit out his teeth; nor doth their Captaine (for so I guesse him by his purple) offer to part them, or compose the quarrell, but rather pro∣vokes them, and praises the striker: others, farre off, with much speed seeme to runne races, yet keepe the same place, and kicke up their heeles into the ayre. I would, therefore, know to what end they doe thus. For to mee these agitations seeme plaine madnesse; nor shall any man easily perswade mee that they, who do thus, are not distracted.

Solon.

'Tis like enough, Anacharsis, that these exercises carry such appearances to you, being strange, and diffe∣rent from your Scythian customes, and formes of exercises; which to a Graecian spectator, would seeme as forraigne, and strange. But censure fairely, I pray, These are not ex∣ercises of distraction; nor doe they beat, or rowle in the mire, or besprinkle one another with dust out of quarrell, but out of a delightfull necessity, to encrease the strength, and vigour of their bodies: nor doubt I but, when you have stay'd a while in Greece, you will be one of those who tumble in the mire, and sand, and will take both pleasure and profit in the exercise.

Anacharsis.

The Gods forbid, Solon, I bequeath such Recreations of profit to you. Should one of you offer mee such affronts, he should feele I wore not a sword in vaine. But pray tell mee, what doe you call these kind of Horse-playes? what name may wee give to these pas∣times?

Solon.

That space yonder, Anarcharsis, is call'd the Schoole of Exercise, and dedicated to Apollo Lycius: whose statue you see leaning to a pillar, holding a bow in the left hand, and sustaining his head with the right, as ta∣king his rest after a long wearinesse. These exercises, which you see performed in the mire, wee call wrestling, as also those in the sand. Those that you see thrust, and

beate one another are called Hurlers: we have many o∣ther kinds of exercise, as Cuffing, Quoites, and Jumping; wherein wee propose games. In any of which the con∣querer is held the most Generous, and carryes away the prize.

Anacharsis.

And what are your prizes?

Solon.

In the Olympicke games, wee give a Crowne of wild Olive; in the Isthmian of Pine; in the Nemean of Parsely; in the Pytihan, the Priests of the God give Apples; wee Athenians give Oyle of Olive. Why do you smile A∣nacharsis, are these Trifles thinke you?

Anacharsis.

Noe, you have reckon'd up rewards, Solon, very honourable, and worthy both of their proposers for their magnificence, and of the contenders, who so earnest∣ly strive for them. For Apples, then, and Parslye, they toyle, and endanger themselves, thrusting and beating one another: nor, though they should long, may they with∣out much contention eate Apples, or be crown'd with Parslye, or Pine; unlesse they bedaube their faces with mire, or receive kicks in the belly from their Antago∣nists.

Solon.

But wee, good Sir, doe not barely looke upon the meannesse of the rewards, which are but signes of vi∣ctory, and markes, whereby to know the Conquerours; who preferre the glory which accompanies them above all things else. And, therefore, they who seeke Reputation from their dangers, thinke it honourable to be kickt. For fame is not purchased without labour; But it behooves him that courts it, to undergoe many difficulties at first, and to pursue, and sweeten his end with sufferances, and toyles.

Anachar:

Call you their end, Solon, sweet, and gain∣full, who are crown'd in publique Assembly, and extol'd for their victory, who just before were pittied for their patience? or can they be happy, who for so much danger, are paid with Apples, and Parsly?

Solon.

You are still unexperienced in our Customes: ere long you will change your opinion, when you have beene once at our Games, and there see a numberlesse multitude gather'd, to the spectacle, the Theatre fill'd with thousands, the exercisers shouted, and the Conquerour e∣quall'd to the Gods.

Anachar:

This makes their case the more deplorable, Solon, not to suffer such indignities before a few, but be∣fore so many spectatours, and witnesses of their affronts, who pronounce them not happy till they see them stream with blood, or throttled by their Antagonists. And this you call the felicity of their conquest. But among us Scy∣thians, if any strike a Cittizen, or justle him out of the way, or tare his garment, the Elders fine him very deeply, though the injury were offer'd but in the presence of few, and not in such publique Theatres as Isthmus, and Olympia. Nor doe I onely pitty your exercisers for their sufferings, but your spectators; who, you say, being of great quali∣ty, resort from all places to the show. For I cannot but wonder that they should neglect their serious affaires, and find leasure for vanities. Nor can I understand how it can be a spectacle of pleasure to them, to see men strucke, and beaten, and throvvne downe, and trampled by one another.

Solon.

Were this the time, Anacharsis, of our Olympick, or Istmian, or Athenian Games, the things there done would teach you that our studies of them are not vaine. For no man by my descriptions can so instill the pleasure of those sights, as when you your selfe making one of the spectators, behold mens valour, the goodlinesse of their persons, their admirable dexterity, prodigious skill, invin∣cible strength, courage, emulation, unavoidable sleights, and indefatigable desire of victory, which I know you would incessantly praise, shout, and clap.

Anarchar:

By Iupiter, Solon, I should incessantly flout, and laugh, to see your whole Catalogue of vertues, bodily

force, shape, and courage mis••imploy'd, and spent to no end: when neither your Country is endangered, nor your Coasts invaded, nor your friends injured. For, to mee, those whom you call valiant, appeare the more ridi∣culous for their vaine sufferings, afflictions, and deface∣ment of their lineaments, and personage with dust; and tramplings, that their victories may be rewarded with Apples, and Pine-leaves. I cannot, therefore, thinke of such prizes but they are my sport. But tell mee, have all excercisers the same reward?

Solon.

Noe; He onely that conquers.

Anachar:

Do the rest, then, toyle for a doubtfull, un∣certaine victory, knowing there can be but one Conque∣rour; And that the conquered, who are many, endure all those beatings, and wounds to no purpose?

Solon.

You seeme, Anacharsis, to know nothing of a well ordered Commonwealth; otherwise you would not so slightly value the best customes. But whensoever you give your mind to know how the best State is to be governed, and how the best Cittizens are to be made, you will then praise those exercises, and emulations so much practised by us, and will discerne the commodities min∣gled with those sweats, though they now seeme labours in vaine.

Anachars.

I had no other purpose, Solon, to my jour∣ney from Scythia hither, in which I measured much Land, beside the tempestuous Euxine Sea, but to learne the Grae∣cian Lawes, and to instruct my selfe in your customes, and study the best forme of Government. Of all the Atheni∣ans, therefore, and forreiners, I chose you by your fame for my acquaintance, after I heard you were a giver of Lawes, and an inventer of excellent customes, and an introducer of usefull institutions, and fashioner of a com∣monwealth. You cannot therefore, more desire to teach, and to make mee your Scholer, then I shall be rea∣dy, without eating or drinking, to sit as long as you

are able to speake, and greedily attend your Lecture of Lawes and States.

Solon.

To give you a just account in a briefe narration were not easie. You shall, therefore, by degrees and steps, know what opinions wee hold of the Gods, of our pa∣rents, of marryage, and other things; As also what wee decree of our young men, and how wee breed them, when they they once begin to know what is best; and arrive at such a strength of body as to endure labours. All which I will unfold to you, that you may be instru∣cted, why wee set them those Games, and compell them to exercise their bodies; not meerly for the Games fake, or the glory of the prize (for few attaine to it) but for a farre more excellent good, which hereby growes to the whole Commonwealth, and to themselves in particular. For there is a more publique prize, and crowne proposed to all good Cittizens, not made of Pine, or wild Olive, or Parsly, but which comprehends the common hap∣pinesse of men; namely, the private liberty of every one, and publique of the State; besides riches, glory, fruition of solemne Assemblies, security of friends, and whatsoe∣ver Blessings else men would aske in their prayers of the Gods. All which are woven into the Garland, I spoke of, and accompany that prize, to which those exercis••s, and labours lead.

Anachar:

Why then, most venerable Solon, having re∣wards of such value, did you tell mee of Apples, and Pars∣ly, and boughs of wild Olive, and Pine?

Solon.

Even these, Anacharsis, will not be of slight con∣sideration to you after you understand what I am about to say. For these have the same purpose, and end, and are but lesser portions of that ample and happy reward, and Garland I mentioned. But my discourse, hath, I know not how, broke order, to begin with things done in the Isthmian, Olympick, and Nemean Games, I, therefore, since my leisure and your patience meet; will dravv things

from their first principles, and lay for my originall that publique reward to which all these exercises aspire.

Anachar.

You shall do well, Solon, if you use no more digressions by the way; And thereby I shall the easier be perswaded not to laugh any more when I see one stalke Majestically crowned with wild Olive, or Parsly. If you please, therefore, let us withdraw into yonder shade, where wee may sit undisturb'd with the noyse of the exercisers. For (not to dissemble) I am impatient of the scorching Sun-beames striking on my bare head, and left my cap at home, that I might not be the onely man seene among you in a forraine Habit. Besides, now is the time of the yeare that the scorching starre, which you call the Dogge, raignes, and burnes all things, and renders the Ayre sultry and enflamed; The Sun also now at noone, be∣ing verticall, casts an insupportable raye on our bodies. So that I wonder, you being an old man, do not, like me swet, nor appeare molested with the heat, nor looke about for some cool place to retire to, but patiently brook the season.

Solon.

Those foolish exercises, Anacharsis, and frequent tumblings in the mire, and open contentions in the Sands do harden, and fortifie us against the Sunne; nor need we cappes to protect our heads from his beames. But let us withdraw. I expect not you should consent or bind your whole faith to every thing I speake as Law, but when you think I speak amisse presently to contradict, and rectifie my discourse. For in one of those two I will not faile, either to make you of my opinion, if you meet with nothing to be contradicted, or learne from you how erroneously I have beene the author of those customes; For which the whole Citty of Athens will give you ample thankes. Nor can you more oblige them then by disciplining, and instilling righter opinions into mee. which I will not conceale, but will presently make them publique, and standing in open Assembly thus bespeake the Citty. I, O yee Athenians, have heretofore written

Lawes, which I thought most necessary for the State, But this stranger (pointing at you, Anacharsis,) being by Coun∣try a Scythian, yet a wise man, hath otherwise instructed mee, and taught mee better principles, and institutions. Let him, therefore, be registred your Benefactor, and erect his brasen statue among the persons most of honour in the Citty, neere Minerva. Hereupon assure your selfe, A∣nacharsis, the Athenians will not be ashamed to be taught better rules by a Barbarian, and a stranger.

Anachars.

I heard as much before of you Athenians, that you were great scoffers: For how should I, being a rude, wandring man, living in a waggon, and travailing from one Country to another, who never inhabited, or till now saw a Citty, discourse of policy, or teach men borne and bred in an ancient State; where for so many successi∣ons they have lived under the best forme of government? especially you, Solon, whose study, they say, it hath al∣wayes beene to lay the best foundations of a Common∣wealth; and to know under what Lawes it would most flourish? 'Tis fit, therefore, your Authority, being a Law∣giver, should sway mee. And, therefore, if I oppose you, where you seeme not to speake reason, it shall be that I may be the firmlier instructed. See we are now sheltred in this Arbour from the Sunne; this coole marble also of∣fers us a pleasant, and seasonable seat. Begin your dis∣course then, and say, why you breed your children to those hard labours; or how puddles, and exercise can make them gallant men; or how dust, and tumblings in the mire can advance their vertues. This I first desire to know: you shall informe mee of other particulars in their place and order. Remember I pray withall in the structure of your narration that you speake to a Barbari∣an; which I tell you, that you may neither involve, nor prolong your discourse. For I shall be apt to forget the beginning, if your narration be too much lengthened.

Solon.

Your admonition will be timelier, Anacharsis,

when you find mee darke in my expressions, or digres∣sing from the purpose. It shall, therefore, be in your power to aske what questions by the way, and to cut off what superfluities, you please. But where I am pertinent, and rove not from the marke, you must give mee leave to be copious; and to observe the practice of my Country, allow'd of even by the Areopagus, where matters of the highest nature are decided. For in that Court the Judges being entred, and placed, to determine of murthers, in∣tended wounds, and conflagrations, Liberty is given both for the accuser, and the accused to speake by turnes, either themselves, or by their Advocates, retain'd to plead for them: who, as long as they speake to the businesse, are heard with silence of the Senate. But if any shall of∣fer by a preface to render the Judges favourable, or to draw pitty, or powerfulnesse to his cause, (which are the ordinary arts of young Oratours) presently a Cryer stands forth, and enjoynes him silence, and suffers him not to trifle before the Senate, or to colour the businesse with e∣loquence, but to present it naked to them. So I doe con∣stitute you, Anacharsis, the Areopagite of my present dis∣course; and give you power to heare mee according to the Lawes of my Court; and where you find mee over Rhetoricall to silence mee; but where I speake agreeable to the businesse to suffer mee to enlarge my selfe. For wee hold not Dialogue now in the heat of the Sunne; And therefore let mee not seeme tedious, if I prolong my nar∣ration, since wee are now in the thicke shade, and are both vacant.

Anachar:

You speake reason, Solon, and I give you no small thankes, that by this Digression you have taught mee the the passages of the Senate; which, truly, are ad∣mirable, and such as befit wise men, who order their suf∣frages by Justice. Proceed, then; and since you have made mee one of your Areopagite Judges, I will heare you like one.

Solon.

First, then, you are briefly to marke how wee define a Citty, and Cittizens. Wee take not a Citty for the buildings, such as are the Walls, Temples, and houses: For these are but, as it were, a constant immoveable body for the receipt, and safety of the Inhabitants. All Authority is seated in the Cittizens; who fill, order, perfect, and pre∣serve the other, as the soule doth every one of us. Vpon these considerations wee extend our cares, as you may observe to the Body of the Citty, which we adorne to the utmost show of magnificence, with elegant structures within, and secured with the strongest Rampires, and Fortifications without. But the chiefest part of our pro∣vidence is, that the Cittizens may have vertuous minds, and strong bodies: whereby being enabled for go∣vernment, they may be mutually usefull to themselves in peace, and defend the Citty, and preserve it free, and hap∣py, in warre. Their first education, therefore, wee assigne to their Mothers, Nurses, and Schoolmasters, to breed them to the Liberall Arts. But when they are growne up to understand what vertue is, and when modesty, bash∣fulnesse, reverence, and desire of the best things is implan∣ted in them, and when their bodies, by patient exercises, are confirmed, and strengthened, and brought to a manly consistency, then wee teach, and propose to them other knowledges of the mind, and exercises of the body: which wee accustome and inure to other labours. For wee thinke it not enough to be borne, as wee are, with bodies, and soules; but are to perfect both with Disci∣pline and sciences: by which naturall endovvments be∣ing reduced to order, are much advanced, and defects are beautified, and corrected. Wee take our patternes from husbandmen, vvho vvhen their plants are lovv and ten∣der, cover, and digge about them, to protect them from the vvinde; But vvhen they are vvell grovvne, they cut off the supersfluous boughs, and exposing them to be tost, and shaken by the vvindes, render them the more fruitfull.

The first elements of our childrens education are, musicke, Arithmeticke, how to forme letters, and exactly to pro∣nounce them. Afterwards, we repeat to them the sayings of wise men, ancient exployts, and usefull discourses made illustrious by verse, that they may the better be remem∣bred. They hearing the deeds, and memorable Atchieve∣ments of famous men, are insensibly inflamed, and pro∣voked to an imitation, that they may be celebrated, and admired by posterity. Of which nature are many things deliver'd by our Hesiod, and Homer. When they are ripe for government, and are ready to be call'd to the handling of publique Affaires— but this is besides the purpose. For I intended not at first to show how wee manured their minds, but why wee thus imployed, and exercised their bodyes. I doe, therefore, enjoyne my selfe silence, without the reprehension of a cryer, or such an Areopagite as you, who out of modesty, I believe, have all this while heard mee trifle beside the purpose.

Anachars:

Tell mee, Solon, why your Areopagus doth not punish those who omit things materiall, and passe them by in silence?

Solon.

Pray make mee understand why you aske this Question.

Anachars:

Because you passe over the best things, and which I most desire to heare, Namely the exercises of the soule, and proceed to the lesse necessary labours and exer∣cises of the body.

Solon.

Herein I am constant to my first purpose; For should I suffer my discourse to wander from the scope, I should confound your memory by my digressions: yet I will give you as briefe a draught as I can of those also. For an exact description of them, would require a parti∣cular discourse. First, then, wee lay in our childrens minds excellent sentences; Afterwards wee teach them the Common Lawes, which in capitall Letters are openly hung up to be read; commanding what is to be done,

and what to be avoided; That the company of good men is to be used, from whom they may learn to speak what is fit; to observe justice in an equality of Conver∣sation; not to covet things dishonest, but to desire honest; and not to offer injuries. Now these men are with us stiled Sophists, and Philosophers: we bring them, also, into the Theater, where wee publikely teach them by the virtues and vices of former ages presented in Co∣moedies, and Tragoedies, which they are to shunne, which to embrace; we give liberty, also, to our Comick Poets to personate, and inveigh against those Citti∣zens, whose lives are infamous, and disgracefull to the Commonwealth; whereupon some grow reformed by Libells, and forsake their faults which would hereby fall under the reprehension of the vulgar.

Anachars:

I understand you, Solon; your Tragoedians, and Comoedians were those who wore Socks, and Bus∣kins, and were changeably apparell'd, and adorn'd with golden fillets, having on their faces ridiculous, wide ga∣ping vizards; under which they spea•• big, and stalke, I know not how, unknown in their ••••skins. At which time, if I erre not, you celebrated your feasts of Bacchus Your Comoedians were not so exalted, were lower shod, and spake in a lesser tone, and more like men; only their vizards were more ridiculous, and rays'd the generall Laughter of the Theater. But those Buskin'd Actors were heard with a generall sadnesse, out of pitty, I sup∣pose, to the vveights, and Cloggs of their feet.

Solon.

'Twas not pitty to them, Sir; but the Poet, perhaps, represented some ancient, calamitous story, which cast into Tragicall language, and action, moved the Teares of the spectators, and hearers. 'Tis likely, also, you saw Fidlers, and Singers placed together in a Ring; neither are their voices, and cornets, void of profi∣table use; but by such and the like incitements, we whet, and sharpen, and better our soules. As for our bodies,

which you next desire to hear, we thus discipline them, when they are once compact, and past their tender∣ness; First, by going naked sometimes we expose them to the Ayre, and so acquaint them with all seasons, as neither to dissolve with heat, or shrink with cold. Next, we annoynt and supple them with oyle, to make them the more active and pliant. For 'twere unreasonable that dead hides, and Leather softned by Oyle, and tan∣ned, should be lesse capable of ruptures, and last longer, and that we should think such Oyntments lost upon ani∣mated bodies. Next, we invent exercises of severall kinds, to which we assigne severall Teachers; one for Fencing, another for Wrastling. That, being accusto∣med to such exercises, we may both know how to de∣fend our selves from blowes, and not shunne wounds through Cowardlinesse. Two great advantages do hence arise; our young men, by not sparing their bodies are made valia••t against dangers; and possesse a firme consistency of health, and strength. For those that wrastle, do thereby learn to fall safely, and to rise nimbly, to cast off, imbrace, tosse, strangle, and lift their adversary aloft. These, then, are not exercises to be neglected, whose chiefe and great end, which they infallibly attain, is, that bodies thus exercised gain higher patiences, and vigour. Their next end, not inferiour to the other, is, that hereby our young men may be experienced against the necessities, and Accidents of Warre. For 'tis clear, that a souldier by his skill in wrastling▪ will more easily o∣verthrow his enemy, or being overthrown rise again himself. All these personated combates, then, we referre to that greater of the Warre; out of our opinion, that men thus practiced are fittest for Armes, whose naked bodies we have first by Oyntments, and labours, confirmed, and fortified, and thereby made agile, and dextrous, and offensive to their encounterers. For you may easily ima∣gine what those men would do in Armour, who can

naked strike a terrour into the enemy; when they see bodies neither overburden'd with white unsupportable flesh; nor pine'd with leanesse, and palenesse; like the bodies of Women, which withering in the shade, trem∣ble, and flow with sweat, and pant under a helmet; espe∣cially if the Sunne, as now it doth, shine hot at Noone. For what service can they be fit, who are impatient of thirst, and dust, and faint at the sight of bloud, and expire before they come within shot, or en∣counter of the enemy? Whereas our men, dy∣ing their naturall rednesse by the Sunne into a brown, show manly countenances, great Heights of spirit, and flames of valour. Being by the goodnesse of their composition, neither too grosse, nor too thinne, nor overclogged with weight, but wrought into a mea∣sure by their sweats, by which they evaporate the use∣lesse superfluities of their flesh, and retaine only that which gives strength and vigour, without mixture of defects. For the like effects which winnowers have upon Corne, have those exercises on our bodies; they blow away the Chaffe, and husks, from which they separate the pure graines, and gather them into heapes. Hence comes it, that we are so sound, and so able to endure long Labours; Or that one thus bred, is so hardly provok't to sweat, and so rarely cast into a Distemper: As if one should set fire to Wheat, Straw, and Stubble, (for I return to my former comparison) I suppose the Stubble would presently be consumed, but the Corne would by degrees, without any great pyramids of flame, not at one blaze, but by insensible clouds of smoke after sometime be it selfe burnt; so neither diseases, nor wea∣rinesse invading a body thus exercised will easily in∣feeble, or overcome it; Being so well prepared within, and so impregnably fortifyed against them without, as, to withstand their entrance and to encounter heats and colds without dammage of the person. For by those

Laborious exercises, much heat being taken in, and of a long time provided, and laid up, as it were, for necessary use, it administers sudden supplies, and renders the body indefatigable. For these praelabours, and Toyles, do not destroy the courage, but encrease, and enlarge it by provocation; we breed our young men to races also, and enable them by custome to hold out in long courses, and by their speed, and activity in short. Nor do we allow them to runne on firme, equall ground, but in deep sand, where they can neither fix, nor fasten their feet, but are ready to slippe at every stride. We teach them, also, if need be, to leap Trenches, and other places of hinderance; which they practise to do with leaden weights in their hands. Sometimes, also, they strive who shall hurle a Spear farthest. You have seen, also, another brazen weight in the place of exercise, round, and made in the figure of a little shield, having neither handle, nor string; which you poysed as it lay in the mid'st, and it felt massy, and hardly to be taken hold of by reason of the smoothnesse. This they sometimes fling aloft into the Ayre; sometimes straight forward, striving who shall hurle farthest, and outthrow the rest▪ which kind of exercise doth much strengthen their shoulders, and beget a vigorous spring in their Armes. Hear now, venerable Sir, why they exercise in the mire, and sand, which to you, at first, seemed ridiculous. The first reason is, that they may not be thrown on the hard pavement, but may fall softly without hurt; The next reason is, because their slipperinesse by their sweating in the mire is much increased, which you compared to Eeles; but 'tis no matter of contempt, or laughter: For hereby their strength and vigour is not a little perfected, when thus besmeared they are forced to take stronger hold of one another to hinder escapes: For you must not think it easy to hold fast one bemired, sweating, sleekt with oyle, and strugling to slip from your fingers.

All which slights do much conduce to warre; whither a wounded friend be without impediment to be fetcht off, or an enemy taken prisoner to be borne away. Upon these considerations, we exceedingly exercise them, to the most difficult labours, that they may the more dex∣trously undergoe the easier. We practice them in the dust for a contrary reason, that they may not slip from their entwinings. For being inured in the puddle to grasp their adversary, for all his sleeknesse, they learn to slippe out of his hands themselves when they seem caught: Now dust sprinkled on distilling bodies, drinks up the sweat, and much enables them not to tire. 'Tis a kind of crust to them too, and protects them from the wind striking on their tender, and naked flesh. Besides, it scoures off the filth, and makes the man much cleanlier. Should I, then, bring in presence together one of the de∣licate pale men, who alwaies live in the shade, and one of those, whomsoever you shall choose, exercised in the Lyceum, and washt from his Dust, and mire, I would ask to which you would choose to be like. I know you would presently at first sight, though unacquainted with the education of either, choose to be strong, and solide, then to be of a broken, and melting constitution, and pale with the poverty, and retirement of your bloud to the inward parts. These are the exercises, Anacharsis, to which we breed our young men; whereby, we think, we enable them to defend their countrey, to secure us in our liberty, and vanquish our invaders, and make us ter∣rible to our neighbours; who for the most part are sub∣ject to us, and pay us tribute. In times of peace our use of them is no lesse excellent, between whom spring no base aemulations. Nor have they leisure to be injuri∣ous, but spend their whole time, and imployment in these exercises. Now (as I said before) The common good, and highest felicity of a state consists in the best preparation of youth, both for Peace, and Warre, which

is only to be effected by Studies of this excellent Na∣ture.

Anacharsis.

So then Solon, when you are invaded, you meet your enemies in your Oyntments, and dust, and encounter their Armour with your hands, and fists; who in the mean time struck with terrour fly from you, fearing, least if they should gape, you should cast sand into their mouth; or coming behind them should trippe up their heeles, or twine their legges about their middle, and your Arme about their neck and stifle them? And though they shoot Arrowes and hurle Darts at you, yet you, like so many Statues are impenetrable; be∣ing tainn'd in the sunne, and stored with so much bloud. For you are not men of straw, or stubble, to yield at the first onset; but are hardly brought to loose bloud, though pierrced with deep and mortall wounds. For so you said, if I mistake not your resemblance. Or, perhaps, when you goe out to battle, you Arme your selves like Comedians, and Tragedians, and put on gaping vizards, that you may appear terrible, and like so many Goblins to your enemies; and wear high buskins, which, if you have occasion to flie, are light; And if you pursue your foes, are unavoidable, bringing you so fast upon them. But consider, I pray, whither these fine slights, and de∣vices, be not frivolous, and childish, and the exercises only of young men, void of better imployment, and given to sloth. For if your ayme be to be free, and happy, you should prescribe true, and reall exercises, and such as are practised in Warre. Where the Combate is not in jest be∣tween Companions, but against enemies; with whom they are to fight, with danger exercising their valour. Laying aside your dust, and your oyle, therefore, teach your young men the use of their Bow, and Pike; nor accustome them to slight darts, which are carried away by the wind; but to massy speares, which sing and whistle in their discharge; To stones also which fill their hands.

Let them wear also a Sagar on their side, a shield in their left hand, a Brest-plate also, and Helmet. For as you now are, you appear to me saved by the favour of some God, who have not all this while perisht by the incursion of any slight invaders. For put the case, I un∣sheathing this short Sword, which I wear at my girdle, should singly set upon all your young men; doubtlesse I should raise a generall shriek, and take the School, or put them to flight, none daring to look back upon my weapon, but standing behind statues, and hiding them∣selves behind pillars, they would by their teares, and affrigh••ments be the Argument of my laughter. Then should you see their bodies no longer red, as now they are, but they would presently wax pale, and discoloured with fear; For a long peace hath so soften'd you, that you cannot resolutely endure the sight of one plume in an enemies Crest.

Solon.

The Thracians, Anacharsis, Who under the con∣duct of Eumolphus took Armes against us, spoke not thus, nor your Amazones, who having Hippolyta for their Ge∣nerall, made an expedition against our Citty. Nor o∣thers, who have had trials of us in Warre. For we do not so make our young men exercise naked, as to expose them to dangers unarmed; But when they grow perfect, they afterwards practice in Armour, which by these pre∣parations, they much more easily mannage.

Anachars.

And where is your School where you thus exercise in Armour▪ I have survey'd your whole Citty and cannot discover it.

Solon.

When you have converst longer among us, A∣nacharsis, you will see every house furnisht with Ar∣mour, which in times of necessity we use; Crests also, and Caparisons, and Horses, and Horsemen, to the fourth part of the Cittizens. To bare Armes, or wear a Sword in time of peace, we hold superfluous; and punish those who needlesly carry a Weapon, or appear armed in pub∣lique:

which in you is pardonable, who spend your whole lives in armes. For dwelling in places unforti∣fied, you cannot but lie open to incursions, and create many Warres; nor are you certain, but that some neigh∣bours may slay you, as you sleep in your Waggons. Be∣sides, your mutuall Distrusts, and association together without any common bonds of Law, or Government, makes it necessary for you alwaies, to have your Sword in readinesse to prevent injuries.

Anachars.

Without cause, then, Solon, to wear a Sword, you hold it superfluous; and do favour your Armes, least with frequent use, they should be worne out: you lay them up, therefore, in your Armories, and bring them forth only upon occasion. But in the mean time, with∣out any imminent danger you commit the bodies of your young men to mutuall beatings; who weaken them∣selves by sweat, not forced by necessity, but vainly spend their courage in the mire and dust.

Solon.

You seem, Anacharsis, to have the same opinion of courage, as you have of wine, or water, or some such liquid thing, which makes you imagine, that by frequent exercises, it will insensibly leak away, as through some broken vessell, and leave the body empty, and dry, ha∣ving no spring within to replenish it. But herein you are mistaken. For the more courage is drawn forth by Labours, the more it overflowes. Like the fable which you have heard of Hydra: who having one head cut off, was presently supplyed with two. 'Tis true, a body ori∣ginally unpracticed, and feeble, and wanting sufficient naturall matter, is presently tyred, and consumed by ex∣ercise, as we see in fire, and Tapers; with the same breath you kindle the one, and in an instant blow it into a grea∣ter flame; but extinguish the other, not having compe∣tent strength of matter to encounter your blast, or a strong root to sustaine it self.

Anacharsis.

I do not well understand you, Solon; your Similitude is too subtle for me, and requires an exact consideration, and a sharpe sighted mind to conceive you. But pray tell me, why in your Olympick, Isthmian, Py∣thian, and other Games, where, you say, there is such confluence of Spectators to behold your young exerci∣sers, do you not make them contend in Armour; but pro∣ducing them naked, expose them to kickes, and beatings, and then reward the Conquerors with Apples, and O∣live boughes? I would faine know the reason of your Custome.

Solon.

We think, Anacharsis, we hereby more inflame, and animate them to such exercises, when they see the vanquishers honoured, and shouted in a Ring of Grae∣cians; And therefore, they who thus contend naked, are provident of their bodily habit, and blush not to strip themselves; but every one strives to make himselfe most worthy of victory. Nor are they, as I said before, small revvards to be cried up by the Spectators, and held the most honourable, to be pointed at by passengers, and voiced the most valiant among equalls. Many of the beholders, therefore, vvhose age is not past exercise, depart not a little enamour'd vvith their vertue, and Labours. Should any man, then, banish the thirst of Glory from common life, vvhat mark should vve have to our desires, or vvho vvould covet to performe any high Action? From hence you may conjecture hovv they vvould be∣have themelves in Warre, armed for the defence of their Countrey, Children, Wives, and Temples, who naked for a wreath of wild Olive, or Apples, are enflamed with such a serious desire of victory. How would you be affected, should you see our Quayle, and Cockfigh∣tings, and our solemne studies of them? perhaps, you would laugh; especially if you knew that our Custome were built upon a Law, which commands all of docile Age to be present; and to behold the Fowles contend

to their utmost rigour. But 'tis no argument for Laugh∣ter. For hereby an insensible contempt of Dangers steales into their soules, who mean not to appear more dege∣nerous, or cowardly, then Cocks. And are hence taught, not to yield to wounds, wearinesse, or other dif∣ficulties whatsoever. Now to make the like trialls of them in Armes, and to behold their mutuall slaughters, were savage, and inhumane. 'Twere great improvi∣dence also to destroy those valiant men, whose courages would be better imployed against an enemy. Because, then, you resolve, Anacharsis, to see other parts of Greece, pray remember when you arrive at Lacedaemon, that you laugh not at them also; nor think them vainly busied, when met together in the Theater at Ball you see them strike one another: or assembled in a place surrounded with water, and divided into Battalions, naked, as they are, they make a formall Warre upon one another, till one side, namely the Lycurgians, drive the other, namely the Herculeans out of the Island, or force them backward into the mote, whereupon followes peace, and no man is afterwards struck; especially when you see them whipt at an Altar, and streaming with bloud, their Fathers and Mothers standing by, not at all moved with the Spectacle, but threatning them if they shrink under their stripes, and intreating them to hold out to their utmost patience, and to take courage from their sufferings. Hence many die under the scourge, disdaining to faint in the presence of their familiars, as long as they have life, or to favour their bodies. To whose honours you shall see statues publickly erected by the Spartans. When, therefore, you see this done; think them not madde, or that they thus discipline their Children without just cause, because no Tyrant is feared, or enemy neer. For Lycurgus their foun∣der will give you very good reasons, why he instituted such cruell customes, being neither enemy, nor carried by his hatred, to the unprofitable destruction of the youth

of the state, but desirous to render these, who were to defend their Country, stout, and of courage above their sufferings. Or suppose Lycurgus should say nothing, yet you your selfe know well, that none such taken in warre, did amidst the tortures of the enemy, ever discover any secret of the Spartanes; But smiled when they were rackt, and strived with their Tormentors who should be first tired.

Anacharsis.

Was Lycurgus himselfe, Solon, in his young daies bred to the Whippe? Or without trialls of his own was he only the author of the Discipline?

Solon.

He was very old before he wrote his Lawes, and came thither from Creet: where he had so journed a while, because he heard they had the best Lawes, ha∣ving Minus the Sonne of Iupiter for their Lawgiver.

Anachars.

Why, then, Solon, do not you imitate Lycur∣gus, and whippe your Children? An education wise, and worthy of you.

Solon.

Because we hold our own native exercises sufficient; and think forrain imitation below us.

Anachars.

Or rather because you understand, I sup∣pose, how ridiculous 'tis to be whipt naked, and to sup∣plicate with erected hands; without profit either to him that is vvhipt, or to the state. If I come to Sparta, there∣fore, at a time vvhen they discipline, they cannot but forthvvith publiquely stone me; for I shall laugh to see them scourged like Theeves, Pilferers, or such like male∣factors. For clearly a Citty accustomed to such ridicu∣lous sufferings, in my Judgment should be purged with Hellebore.

Solon.

Think not, generous Sir, being alone Orator, and solitary, and no repliers present, you have vanquisht▪ you will meet those at Sparta who will give probable satisfaction. Since, then, I have made you a just report of our Customes, which you have entertained with no great approbation; Let me not seem unreasonable if I

request a brief report from you, how you Scythians do breed your children, and by what exercises you make them stout and valiant.

Anacharsis.

'Tis but Justice, Solon. I will, therefore make you a narration of our Scythian Customes; not so glorious perhaps, or gratefull to you as your own: for we are not so valiant as to strike one another on the cheek; yet such as they are you shall hear. Till to mor∣row, then, if you think fit, let us break off our Discourse; that in private I may the better recollect what you have said, and furnish my memory with what I am to say. Here, then, put we a period to this conference, and depart; For the evening cometh on.