2. PHOENICIA, whose cities are, Ptolemais, Tyre, Sidon and Berytus. Its mountains, Libanus, and Antilibanus.

3. SYRIA, properly so called, or ANTIOCHENA; the cities whereof are, Antiochia, Apamia, Laodicea, and Seleucia.

4. COMAGENA. The city of Samosata.

5. CŒLESYRIA. The cities are, Zeugma, Thapsacus, Palmyra, and Damascus.

V. ARABIA PETRÆEA. Its cities are, Petra, and Bostra. Mount Casius.

Of Religion.

DESERTA.

FELIX.

It is observable, that in all ages and in every country the several nations of the world, however various and opposite in their characters, inclinations, and manners, have always united in one essential point; the inherent opinion of an adoration due to a Supreme Being, and of external forms calculated to evince such a belief. Into whatever country we cast our eyes, we find priests, altars, sacrifices, festivals, religous ceremonies, temples, or places consecrated to religious worship. Among every people we discover reverence and awe of the Divinity; an homage and honour paid to him; and an open profession of an entire dependence upon him in all their undertakings, in all their necessities, in all their adversities and dangers. Incapable of themselves to penetrate into futurity and to ensure success, we find them careful to consult the Divinity by oracles, and by other methods of a like nature; and to merit his protection by prayers, vows, and offerings. It is by the same supreme authority they believe the most solemn treaties are rendered inviolable. It is that which gives sanction to their oaths; and to it by imprecations is referred the punishment of such crimes and enormities as escape the knowledge and power of men.

On all their private concerns, voyages, journeys, marriages, diseases, the Divinity is still invoked. With him their every repast begins and ends. No war is declared, no battle fought, no enterprise formed, without his aid being first implored; to which the glory of the success is constantly ascribed by public acts of thanksgiving, and by the oblation of the most precious of the spoils, which they never fail to set apart as appertaining by right to the Divinity.

No variety of opinion is discernible in regard to the foundation of this belief. If some few persons, depraved by false philosophy, presume from time to time to rise up against this doctrine, they are immediately disclaimed by the public voice. They continue singular and alone, without making parties, or forming sects: the whole weight of the public authority falls upon them; a price is set upon their heads; whilst they are universally regarded as execrable persons, the bane of civil society, with whom it is criminal to have any kind

of commerce.

So general, so uniform, so perpetual a consent of all the nations of the universe, which neither the prejudice of the passions, the false reasoning of some philosophers, nor the authority and example of certain princes, have ever been able to weaken or vary, can proceed only from a first principle, which forms a part of the nature of man; from an inward sentiment implanted in his heart by the Author of his being; and from an original tradition as ancient as the world itself.

Such were the source and origin of the religion of the ancients; truly worthy of man, had he been capable of persisting in the purity and simplicity of these first principles: but the errors of the mind, and the vices of the heart, those sad effects of the corruption of human nature, have strangely disfigured their original beauty. There are still some faint rays, some brilliant sparks of light, which a general depravity has not been able to extinguish

utterly; but they are incapable of dispelling the profound darkness of the gloom which prevails almost universally, and presents nothing to view but absurdities, follies, extravagancies, licentiousness, and disorder; in a word, a hideous chaos of frantic excesses and enormous vices.

Can any thing be more admirable than these principles laid down by Cicero?* That we ought above all things to be convinced that there is a Supreme Being, who presides over all the events of the world, and disposes every thing as sovereign lord and arbiter that it is to him mankind are indebted for all the good they enjoy: that he penetrates into, and is conscious of, whatever passes in the most secret recesses of our hearts: that he treats the just and the impious according to their respective merits that the true means of acquiring his favour, and of being pleasing in his sight, is not by employing of riches and magnificence in the worship that is paid to him, but by presenting him with a heart pure and blameless, and by adoring him with an unfeigned profound veneration.

Sentiments so sublime and religious were the result of the reflections of some few who employed themselves in the study of the heart of man, and had recourse to the first principles of his institution, of which they still retained some valuable relics. But the whole system of their religion, the tendency of their public feasts and ceremonies, the essence of the Pagan theology, of which the poets were the only teachers and professors, the very example of the gods, whose violent passions, scandalous adventures, and abominable crimes, were celebrated

* Sit hoc jam à principio persuasum civibus: dominos esse omnium rerum ac moderatores deos, eaque quæ geruntur eorum geri judicio ac numine; eosdemque optimè de genere hominum mereri; et, qualis quisque sit, quid agat, quid in se admittat, quá mente qua pietate religiones colat, intueri; piorumque et impiorum habere rationem-Ad divos adeunto caste. Pietatem adhibento, opes amovento. Cic. de leg. 1. ii. n. 15 & 19.

in their hymns or odes, and proposed in some measure to the imitation, as well as adoration, of the people; these were certainly very unfit means to enlighten the mind of men, and to form them to virtue and morality.

It is remarkable, that in the greatest solemnities of the Pagan religion, and in their most sacred and venerable mysteries, far from perceiving any thing which can recommend virtue, piety, or the practice of the most essential duties of ordinary life, we find the authority of laws, the inperious power of custom, the presence of magistrates, the assembly of all orders of the state, the example of fathers and mothers, all conspire to train up a whole nation from their infancy in an impure and sacrilegious worship, under the name, and in a manner under the sanction, of religion itself; as we shall soon see in the sequel.

After these general reflections upon Paganism, it is time to proceed to a particular account of the religion of the Greeks. I shall reduce this subject, though infinite in itself, to four articles, which are, 1. The feasts. 2. The oracles, auguries and divinations. 3. The games and combats. 4. The public shows and representations of the theatre. In each of these articles, I shall treat only of what appears most worthy of the reader's curiosity, and has most relation to this history. I omit saying any thing of sacrifices, having given a sufficient idea of them elsewhere.*

Of the Feasts.

AN infinite number of feasts were celebrated in the several cities of Greece, and especially at Athens, of which I shall describe only three of the most famous, the Panathenea, the feasts of Bacchus, and those of Eleusis.

* Manner of Teaching, &c. vol. I.

The Panathenea.

*

THIS feast was celebrated at Athens in honour of Minerva, the tutelary goddess of that city, to which she gave her name, as well as to the feast of which we are speaking. Its institution was ancient, and it was called at first the Athenea; but after Theseus had united the several towns of Attica into one city, it took the name of Panathenea. These feasts were of two kinds, the great and the less, which were solemnized with almost the same ceremonies; the less annually, and the great upon the expiration of every fourth year.

In these feasts were exhibited racing, the gymnastic combats, and the contentions for the prizes of music and poetry. Ten commissaries, elected from the ten tribes, presided on this occasion, to regulate the forms, and distribute the rewards to the victors. This festival continued several days.

In the morning of the first day a race was run on foot, in which each of the runners carried a lighted torch in his hand, which they exchanged continually with each other, without interrupting the race. They started from the Ceramicus, one of the suburbs of Athens, and crossed the whole city. The first that came to the goal, without having put out his torch, carried the prize. In the afternoon they ran the same course on horseback.

The gymnastic or athletic combats followed the races. The place for that exercise was upon the banks of the Ilissus, a small river, which runs through Athens, and empties itself into the sea at the Piræus.

Pericles first instituted the prize of music. In this dispute were sung the praises of Harmodius and Aristogiton, who, at the expence of their lives, delivered Athens from the tyranny of the Pisistratida; to which was afterwards added the eulogium

* Αθήνη.