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.

CHAP. XIII. The Narration of King Phraotes touching his Parents and himself; namely, how his Father being in his youth cast out of his Kingdom, studied Philo∣sophy amongst the wise men; and how he himself being instructed by his Father in the Greek Tongue, was sent to the same wise men to be taught Philosophy; but after the death of his Father was recall'd by his Father's Friends to the Kingdom.

AS for my self, this is the History of what hath befallen me. I am descended of a Grandfather who was a King, and of the same Name with me; but my Father was a private man: for being left very young, two of his near kindred were according to the Laws of India made his Guardians, and managed the Government for him very tyrannically. Whereupon they appear'd grievous to the Subjects, and the Government was evil spoken of; in so much that many of the Nobility conspiring together against them, did at the great Solemnity when they were sacrificing to the River Indus, set upon them, and kill them: when seizing on the Government, they shared it amongst themselves. Wherefore my Father's kinsmen being very solicitous of his safety, when he was not yet 16 years old, sent him to the King that reigneth near the River Hyphasis; which Kingdom is far greater than that which I possess, and the Countrey much more pleasant. When the King would have adopted him his Son, my Father refused it, saying, that he was unwilling to strive against Fortune, who had already deprived him of Rule. Where∣fore he entreated the King to give leave that he might be brought up in Philosophy by the wise men of that Countrey, which would make him the better undergo his dome∣stick evils. Now when the King was willing to restore him to his own Kingdom, my Father answer'd, If you perceive me to be a true and genuine Philosopher, you shall restore me; if not, suffer me to continue as I am. When the King heard this, he himself went with him to the wise men, promising to bestow no small Benefits on them, if they used their utmost diligence in educating that Youth who was by nature

so generous. They discerning something more than ordinary in him, very freely as∣sented to communicate their Wisdom to him, and readily instructed him, who was as fully intent upon Learning. After 7 years were expired, the King falling sick of a Disease which ended his Life, sendeth for my Father, and maketh him co-partner with his own Son in the Kingdom, giving him his Daughter (then mar∣riageable) to Wife. But he, when he perceived the King's Son to be overcome by Flatterers, Drinking, and such like Vanities, as also to have a suspicious eye over him, said to him, Take your Estate to your self, and order it how you please; for it is a ridiculous thing, that he who is not able to recover his own Kingdom, should boldly intrude into anothers: grant 〈◊〉〈◊〉 only your Sister, for this alone of all your Estate will satisfie me. Wherefore taking his Wife, he withdrew into those Places that are near to the wise men, wherein he had 7 very pleasant Towns which the King gave to his Sister for her privy Purse. Now I being sprung from this Marriage, and my Father having instructed me in the Greek Learning, he brought me to the wise men sooner perhaps than was fitting, (for I was but 12 years old) however, they took me and bred me up as their own Child, for they shew far greater kindness to such as are skill'd in the Greek Tongue before they receive them, in as much as they are more capable of their Instructions. My Parents afterwards dying soon af∣ter one another, the wise men brought me to my Towns, that I might look to my own Affairs, as being now about 19 years of age. But my good Vncle had by this time taken away the 7 Towns, so that he did not so much as leave me the Fields which my Father had purchased, saying, that they all belong'd to his Kingdom, and that it was a favour he suffer'd me to live. Wherefore having gather'd up a small stock from my Mothers freed men, I lived poorly, having but four Attendants. In this condition as I was reading the Tragedy called Heraclidae, there came a Messenger to me from this Place, bringing a Letter from a certain Friend of my Father's, who bade me pass over the River Hydraotes, and consult with him about recovering this Kingdom, for there were great hopes for me that I might easily attain it, if I were not wanting to my self. I thinking that some of the Gods had brought that Tra∣gedy into my thoughts, follow'd the Presage. Now when I had cross'd the River, I heard that one of them who had usurped the Kingdom was dead, and that the other was besieg'd in his Palace. Wherefore complying with these things, I came with open mouth in all the Towns wheresoever I pass'd, crying out, that I was the Son of such a one, and that I came to possess my own Government. Whereupon they received me with very great joy, and thinking me to be very like my Grandfather, embra∣ced me, and accompanied me with Swords and Bows in great numbers, which con∣tinually increas'd. Wherefore coming to the Gate of the City, those that were here receiv'd me so chearfully, that they lighted Torches at the Altar of the Sun, where∣with came to the Gates, and conducted me hither, singing praises of my Father and Grandfather. As for that Drone within, they thr••w him over the Walls, notwith∣standing I interceded for him, that they would not put him to such a death.

Illustrations on Chap. 13.

[1] TO strive against Fortune, &c. It is a very fa••n•• Opinion for any man▪ although For∣tune hath given him one shrewd Blow, 〈◊〉〈◊〉 to despond; or though in a great Design his second or third Attempt be ••oyl'd, yet the works of Destiny are kept so se∣cret from us till enlighten'd by time, as for ought we know, that success which is deny'd to our first, second, or third Attempt, may be reserv'd to a fourth; nothing is more ••••••∣ally seen, than in the sealing the Walls of strong Place••, after one or two desperate repul∣ses,

an obstinate perseverance carries them: and so in mens civil Undertakings, perseveranti dabitur; for in persevering, many times strange and unthought of Accidents are found to come in, by means whereof the success is beyond what could have been imagined; for God does as well disappoint our Fears as our Hopes. Therefore in the old Roman way of such as slew themselves, if they did it out of scorn to endure any base disgrace, then it was set upon the score of Magnanimity; or if it was to ease them of some grievous pai••, then it excused it self upon that Dictate of Nature, Of Evils choose the least; but if in case of adverse For∣tune, and an over-hasty Despair, it was certainly then the effect of a pusillanimous Spirit, which had not courage enough to hold out till a better condition might appear.

[2] The Tragedy of Heraclidae; this Tragedy was written by Euripides.

[3] I would not be wanting to my self, &c. The main Reason why there are so few gallant Exploits done among men, and how it comes to pass that they suffer such base Oppressions as they do, is for the most part because they are wanting to themselves; that is, they either see not the opportunities they have of helping themselves, or else they want the courage to undertake them: The Reason of the first is, not so much the daily diversion of their minds upon pleasures or other impertinencies, as a meer thoughtlessness and stupidity, wherein we pass most of our time in thinking seriously upon nothing. This perhaps is a great cause of pub∣lick Quiet, in not observing those Emergencies which more vigilant and hot Heads would lay hold of for turbulent Attempts; and therefore in our Institutions is not censured: but Mahomet has by an express Edict prohibited it as a mortal sin; and I am of opinion, that his strict Injunction for such perpetual Meditation and Advertency, is one great cause of the daily growth and progress of his Church and Empire. Yet indeed were I a Prince, especially if I did not exactly govern as the Peoples good required, I should not much fancy my think∣ing Subjects, lest observing things too narrowly, their thoughts might not be to my ad∣vantage. The second way wherein men usually fall, is want of Courage, Magnis conatibus obstat impunitatis ••••pido: If man were not a Creature as timid as he is crafty and malicious, how could one man or a few enslave a whole Nation? Yet most certainly it was the great wisdom of God to plant this fear of Death in the heart of man; without which, the poor would rifle the rich, the People would disobey their Governors, and every superstitious Fool would to escape Purgatory, murder whomsoever his Confessor bid him. Now besides these two Deficiencies, men are wanting to themselves in many other Points, but above all in Industry; how many appear in the Streets half naked, and begging for a farthing, when others, as feeble as they, support themselves by Labour; and others who lye tortu∣red with Diseases, have usually fail'd themselves in point of Temperance, when rather than restrain their Gluttony or Drunkenness, they choose as the easier, to fall a praying:

Poscis opem nervi••, corpus{que} fidele senectae Esto age, sed patinae grandes, Tuceta{que} crass•• Annuere his superos vetuere Iovem{que} morantur.

Thus in all kind of Afflictions that men endure, upon a severe scrutiny they shall find, that their endurance, or at least their long endurance, proceeds from their being wanting to themselves one way or other.

[4] Receiv'd me with great joy, &c. The Case in brief was thus: This King Phraotes his Father came young to the Crown, which being by some great men usurp'd from him, he not long after dying, they still deta••n'd it from his young Son Phraotes, who thereby was constrained to live poor in exile, till after that the Usurpers had with much oppression for some years exasperated the People: they then revolted from the Usurpers and sent for the right Heir Phraotes, and settled him in the Throne of his Ancestors. The People are so basely in love with their own ease and safety, as they many times suffer horrid Injuries to be done to their Prince, although he never offended them; but when any hope arises of Re∣venge, then they are apt enough to assist: Thus when our Richard the III. murther'd with his own hand King Henry the VI. and caused the two young innocent Princes to be de∣stroy'd, all was quiet, until the next He••r landed, although with but a handful of men; then People flockt in to him in such numbers, as soon enabled him to overthrow the Usur∣per; who although in his short Reign had very wisely enacted divers popular Laws, to win the Love of his People, yet all would not suffice; for he being observ'd to be bloudily revengeful and false, it was believ'd, if he was once settled, his good Laws would not have

long prevail'd against his Tyranny: But if instead of those good Laws, he had begun with Violence and Oppression, then infallibly he had not been endured so long, nor found so ma∣ny to assist him as he did. This plainly appear'd in the case of Rehoboam, who though he was the right lawful Heir, yet because he would not give any way to the Peoples Petition, ten parts of twelve fell from him, and God Almighty owned the thing to have been from him; not that God is the Author of Rebellion, but that by the Instinct of Nature which God has planted in all men, there is a desire to live comfortably; when if they perceive all hope of that to be taken from them, and no hopes in obedience, then what courses that despair will drive men into, may easily be foreseen by any who observe the proceedings of uncatechized Nature, which teaches more what men formerly have done, what they do, and what hereafter they will do, than what by the Rules of Duty they should do. When a People is oppress'd by a Prince, they should make use only of their Preces and Lachrymae; however some are so mutinous as to fly to their Sword, and others so treacherous, as by opposing all Petitions from the People, they take away their Preces, and leave them only their Lachrymae. Now this want of softning and easing the Government was the ruine of these Usurpers, and is the usual Rock upon which most Usurpers split; for their many Ene∣mies and want of Title makes them keep a standing Army, which sooner or later brings in∣evitable Ruine to the Government: first by their Rapine they make the Prince odious; for all men hate the Master who sets his Dog upon them, more than they do the Dog himself; and then when he is odious to all men, he is totally at the Souldiers mercy: and if you ob∣serve, the usual Method of the old Pretorian Bands, was to knock their Emperor on the head, and set the Crown at sale to who will give most, the People all the while looking on with applause. And we who have seen the late Tragedy acted by our Usurpers on the Scene of England, do well know, that His Majesty's Restoration and the Usurper's Ruine was (next under God) brought to pass by their own Army under the Command of General Monck, who was since for his special Service created Duke of Al••••marle.