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.

Illustrations on Chap. 14.

[1] MEsopotamia, a large Countrey 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 call'd Mesopotamia (as Philostratus here observes) from its situ∣ation 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 in∣forms 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 Inhabi∣tants of this Countrey, Incolas inter amnes, lib. 3. Cicero says, that the River Euphrates makes it very fertil, Natur. Deor. lib. 6.

[2] Publican, a Farmer of publick Rents or Revenues belonging to the Crown, such as we call an Excise-man.

[3] Tigris is a River in Asia, so call'd from the swiftness of its current, alluding to the swift flight of a Dart or Arrow, which in the Median Tongue was call'd Tigrin, viz. Sa∣gittae. Strabo Geogr. lib. 11. It runs with such an impetuous and speedy current thorow 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 it self into two branches, whereof one evacuates into the Persian Gulph, and the other into Euphrates. For its Original, Iustin and Solinus derive it from the Armenian Mountains. But of this see Iustin, lib. 42. Solin, ch. 40. Lucan, lib. 3. verse 256. Boetius de Consol. lib. 5. Arrianus (lib. 7. de Exped. Alex.) writes, that this River was heretofore called Sylax; Eustathius and Plutarch, Sollax. Arrias Montanus say, the Hebrews name it Hi∣dekel. Iosephus 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 Nipha∣tes, 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 Arabick Tongue, wherein Pharata signifies inundare, to overflow. Some will have its Name from the He∣brews, 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 rendred his life burthensom, he (with the Emperor's consent) did voluntarily, by a mornings 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 it self through many Countreys, it receives in each a several Name: Thus in Cilicia it is call'd Taurus,— Taurus{que} 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, Coraxi∣cus; in Iberia, and Albania, Caucasus; in Media, Zagrus; in the Confines of the farther Assyria, Orontes, Iasonius, Coronus, and Choatras; in Parthia, Paracoathras; in Carmania, Strongylos; in Bactria, Paropamisus; in Scythia, Imaus; between Scythia and India, Emo∣dus; all which were in general by the Greeks call'd Ceraunios; in the Word of God it was called Ararat: So that we see this Mountain through each Countrey it ran, receiv'd 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 call'd, as Strabo affirms, (lib. 11.) from the Name of one of Iason'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 Countrey 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 Ca∣spian Sea and Media on the East. Part of this greater Armenia is now call'd Turcomania, and the other part contain'd in Georgia. Ptolomy 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 Countrey) calleth this Mountain Arath, little differing from the Scripture Appellation, Ararat. Now for the lesser Armenia, (which is call'd Prima) it is divided from the greater, or Tur∣comania, by Euphrates on the East; it hath on the West Cappadociae; on the South Cilicia, and part of Syria; on the North the Pontick Islands. It was sometimes reckon'd a part of Cappadocia, till the Armenians by their Invasions and Colonies alter'd the Name. The Armenian Countrey being conquer'd in the year of our Lord, 1515. by Selimus the first, was annext to the Ottoman Empire, and subjected to its Tyranny. The Armenians are now much dispers'd all over the Turks Dominions, through the encouragement of Traffick 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 proportion'd, 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 handsom. The men are in their Humours covetous and sordid to a high degree, heady, obstinate, and hardly to be perswaded to any thing of Reason; being in most things of a dull and stupid Apprehension, except in Merchandize and matters of gain, wherein they understand nothing but their advantage. The Turks give them the Name of Bokegees, and the Iews esteem them to have been of the ancient Rac•• of the Amale∣kites, being a people whom they envy, because they will not easily be cheated. Many ascribe their heaviness of Complexion to the Air of their Countrey, which is imprison'd in the vast Mulberry Woods, as also thicken'd 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 boyl their Silk-worms. 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 divi∣ded them both in Doctrine and Discipline. The Armenian Church (as Mr. Ricaut informs us) is at present govern'd by four Patriarchs, 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 Patriarchs which remain at Constantinople, are only titu∣lar, 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; whatso∣ever 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 Judgment, 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 bloud, and was form'd in her Womb; where the Deity was mix'd with the Huma∣nity, without spot or blemish. He patiently remain'd in the Womb of Mary nine months, and was afterwards born as Man, with Soul, Intellect, Judgment, 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 with∣out 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 convers'd in this World, and after thirty years was baptized 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 preach'd to the Souls in Hell, whom after he had releas'd, he arose again the third day, and appear'd to his Apostles. I believe that our Lord Jesus Christ did with his Bo∣dy 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, &c. let him peruse that late excellent Treatise, call'd, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 call'd the Arabians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. nigros. But of this see Strabo, and Magnum Etymologicum. Arabia is a very large Countrey of Asia, lying be∣tween two Bays or Gulfs of the Sea, the Persian on the East, and that which from hence is call'd the Arabian on the West; on the South is the Ocean; and on the North is Syria and Euphrates; it confines on Iudaea on the one hand, and Aegypt on the other. Now Arabia is commonly divided into three parts, Petraea, Deserta, and Faelix. And the forged Berosus of Annius telleth, that Ianus Pater sent one Sabus into Arabia Faelix; Arabus in∣to Arabia Deserta; and Petreius into Petraea; all Nephews of Cham, or rather, Sons of Annius his Brain. Arabia Faelix call'd at this day by some Aimon, but by the Turks, Gemen, or Giamen) comprehends the Southerly parts of Arabia, and receiv'd the Epithet Faelix from its fertility. Arabia Petraea (call'd by Pliny and Strabo, Nabathae, but now at this day Barraah, or Bengaucal) receiv'd the Name of Petraea, (as saith Arrias Mont.) from Petra, the Seat Royal, afterwards call'd Arach, of Aretas the Arabian King. Lastly, Ara∣bia Deserta (now known by the Name of Beriara) was so call'd from the nature of the place, being in great part without Inhabitants, by reason of the barrenness of the Soyl; as is also great part of that which is call'd Petraea. Of this read at large in Purchas his Pilgrimage, lib. 3. ch. 1. This Countrey is famous for rich odoriferous Spices and Un∣guents: Arabia odorum fertilitate nobilis Regio, says Curtius, lib. 5. Likewise all the anci∣ent 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 survey'd 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 Grae∣cians of that which Flaminius sent into their Countrey. But nothing could be more arro∣gant or more unjust than this: They are savage and barbarous, as we call those Fruits wild, which Nature of her self and of her ordinary progress hath produced; whereas those natural productions which we by our Arts and devices have alter'd, might more justly deserve that term of Barbarous.

Corn, Wine, and Oyl, are wanting to this ground, With which our Countreys fruitfully abound; As if this infant World yet unarray'd, Naked and bare, in Natures Lap were laid. No useful Arts have yet found footing here, But all untaught and salvage 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, Breaths on the Air, and broods upon the Ground; There Days and Nights the only Seasons be, The Sun no Climate does so gladly see; When forc'd from thence, to see our Parts, he mourns, Takes little Iourneys, and makes quick returns. Mr. Dryden.

These Nations therefore seem barbarous to me, because they have receiv'd little im∣provement from Humane wit; whereas if we rightly consider'd 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 Natures Bastard. We have by our inventions so much overcharg'd the beauties and riches of Nature, that we have in a manner choak'd 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 unmanur'd 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, beau∣ty, and use of the least Birds Nest, or Spiders Web. On the other side, those words that import Lying, Falshood, 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 our selves; and whilst we condemn them for eating men that are dead, we forget how much worse it is to crucifie, 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 Lyes, 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 re∣cord 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 decryed 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, lye, back-bite, 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 here∣tofore the word Barbarous was; all persons differing in Opinions, Customs or Manners, being then term'd 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 sub••lest 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 bloud mingled together and suffer'd to corrupt, there is engendred 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 Tyresias: Also he says, that a Friend of his had a Boy who understood the speech of Birds; that the Arabians under∣stood 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 what∣soever 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 venerati∣on; and that not only in the beginning of a Government, (as Numa did, whereby he re∣duced a martial and fierce people to civil obedience) but also in any Government esta∣blish'd, for that Irreligion introduces Luxury, and Luxury Destruction. Whatsoever therefore occurs, that may any way be extended to the advan••age and reputation of the Religion establisht, (how uncertain or frivolous soever it may seem in it self) yet by all means it is to be propagated and encouraged by prudent Magistrates; this course ha∣ving been observed by wise men, has produced the opinion of Miracles, which are celebra∣ted 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, ought to appear all Good∣ness, Integrity, Humanity, and Religion, which last he ought to pretend to more than or∣dinarily, 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 Law-givers, were fain to crave the assistance of Religion in the establishment of their new Govern∣ments. Now the Religion of the Gentiles ran much upon the Answers of Oracles, Divina∣tions, and Soothsaying, upon which all the rest of their Sacrifices, Rights, and Ceremo∣nies, did depend; for they did not doubt, but that the same thing which could presage your fortune, (be it good, or be it bad) could as easily confer it. Among other kinds of Foretellers, we read of three principally used in former times, namely, Auruspices, Au∣spices, and Augures; all which we English, Soothsayers, though the Latin words do im∣port a main difference: for the Auruspices did divine or foretel things to come, by be∣holding the Entrails of Beasts sacrificed; whence they had their Name, ab Aras inspicien∣do, from beholding the Altars. The Auspices did foretel things by beholding the flight of Birds; so that Auspices are said quasi Avispices, ab Aves aspiciendo. Lastly, The Augures did divine from hearing the chattering or crowing of Birds; as Philostratus here says the Arabians did; whence they are called Augures, ab Avium garritu, from the chirping and chattering of Birds; which Art (as our Author here says) they learn'd, 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 Soothsayings, 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 politick Institution, and so conclude. First then, Iulius Caesar Vaninus (dial. 56. lib. 4) saith, that the Soothsayings 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 supream Deity. If Auguries foretel future events, then they are either their causes or effects; for thus Astronomers give judgment by the Stars, the effi∣cients 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 ob∣serves) they contributed not a little to the well-being of the Roman Commonwealth; for which reason the Romans esteem'd them above any other Ordinance, and made use of them in the creation of Consuls, in the undertaking of Enterprizes, in drawing out their Ar∣mies, in their Battels and Engagements, and in every other business of importance, whe∣ther Military or Civil; nor would they ever begin an Expedition, till they had possess'd the Souldiers that the Gods had promis'd them success. Among the several Orders of Au∣spices, they had one call'd 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 Papy∣rius, in the Battel against the Samni••es. Wherefore (as V••••inus observes) to prevent any such dis-encouragement to the superstitious Army, when the Commanders were very de∣sirous of giving Battel, and the Souldiers unwilling for fear of danger, that they might ex∣cite them to fight manfully▪ they endeavour'd to engage them not with humane, but di∣vine counsel; and therefore kept Chickens long fasting, and afterwards brought them al∣most famish'd 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 stroaking their Beards, in the name of the Gods promise victory to the Army▪ and so en∣flamed the credulous multitude to fight, to the destruction of their Enemies. On the con∣trary, when the General was unwilling to hazard a Battel, he offer'd meat to the Chic∣kens when their bellies were full, and when they refused it, the Augurs who were ever of the secret Council of War, did beseech the Souldiers 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 ruine; whereupon all obeying those Admonitions of so great an high-Priest, ab∣stain'd from Battel; neither was that attributed to the cowardise of the General, but to destiny. Also when they were vanquish'd or put to flight, that it might not reflect on their valour, they feign'd that they fought contrary to the Answers of their Augurs. Thus Flaminius perish'd 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 vene∣ration and honour given to them was so great, that they were look'd upon not only as the Gods Interpreters, but also as Messengers and Agents betwixt them and mankind. Besides, they were ever advanced to the Senate, and the rather as is conceiv'd, because from the first foundation of Rome, until the change of the Government, Kings themselves were Augurs, as thinking it unsafe to dis-joyn 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 Catholick Countreys is divided between the King and that old Roman Augur, the Pope. Now the chief end of Auguries, was to encourage Souldiers 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 Scepters only from the Augurs hands. Neither did they begin to build Cities, till they had first por'd into the En∣trails of Beasts: for if they were found, they argued the temperateness and fruitfulness of the Soyl; but if they were lean and shrivell'd, that shew'd 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 am∣plified it; for as they then wanted the knowledge of Divination by the Stars, in such per∣fection as the Egyptians and Chaldeans had it, so they devised these Arts to make them∣selves esteemed Prophets; as if the Counsels of the Gods were hidden in the filthy dung∣hill of the Livers and Entrails of dead Men and Beasts: for we read, that both Heliogaba∣lus and Iulian sacrificed men for this purpose, as thinking, that from their bowels the most

knowing and fatal Divinations might be gather'd. Moreover these Auguries were ne∣ver undertaken without much Solemnity and Ceremony, at which time a Procession was made by the Patrici••, and better sort of People, all crown'd with Bays; before whom, the Po••••i••ex Maximus walk'd 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 Catholick Procession at St. Iames •• Chappel, thinking the Papists had taken that Custom from the ancient Heathen Augurs; it being but a politick and wise part to conform their Religious Rites (as much as is possible) to the practice of the ancient Roman Empire, without innovating more then needs must. Now that these predictions by Augury were only credited by the Vulgar, and therefore countenanc'd by the Wise, we may learn both from Pliny and Cicero, whereof the first says, That Au∣guries signifie nothing, and gain force only from our Imagination, wherefore he de∣nieth 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 cozen the people; miror c••r Haruspex Haruspici vide••s, non rider? (which sentence a prophane person of my acquaintance did ever make use of, when he beheld two Priests together.) Finally, when a Roman General deferr'd to give the Sig∣nal of a Battel, because the Soothsayers Chickens forbore to eat, a young Nobleman standing by, told him, He wondred he would omit so great an opportunity, for so small a thing: to whom the General reply'd, These things seem small, but our Fore-fathers by regarding these little things, have made this Empire great.