expression. The beauty and justness of the things themselves which I offered the reader, made him more indulgent to the manner in which they were presented to him; and besides, the variety of the subjects supplied the want of those graces which might be expected from the style and composition.

But I have not the same advantage in the present work, the choice of the subjects not being entirely at my discretion. In a series of history, an author is often obliged to introduce a great many things that are not always very affecting and agreeable, especially with regard to the origin and rise of empires; which parts are generally overrun with thorns, and offer very few flowers. However, the sequel furnishes matter of a more pleasing nature, and events that engage more strongly the reader's attention; and I shall take care to make use of whatever is most valuable in the best authors. In the mean time, I must entreat the reader to remember, that in a wide extended and beautiful region, the eye does not every where meet with golden harvests, smiling meads, and fruitful orchards; but sees, at different intervals, wild and less cultivated tracts of land. And, to use another comparison after Pliny, some trees in the spring emulously shoot forth a numberless multitude of blossoms, which by this rich dress (the splendor and vivacity of whose colours charm the eye) proclaim a happy abundance in a more

Arborum flos, est pleni veris indicium, et anni renascentis; flos gaudium arborum. Tunc se novas, aliasque quàm sunt, ostendunt, tunc variis colorum picturis in certamen usque luxuriant. Sed hoc negatum plerisque. Non enim omnes florent, et sunt tristes quædam, quæque non sentiant gaudia annorum; nec ullo flore exhilarantur, natalesve pomorum recursus annuos versicolori nuntio promittunt. Plin. Hist. Nat. I. xvi

C: 25.

advanced season: whilst other trees, of a less gay and florid kind, though they bear good fruits, have not however the fragrance and beauty of blossoms, nor seem to share in the joy of reviving nature. The reader will easily apply this image to the composition of history.

To adorn and enrich my own, I will be so ingenuous as to confess, that I do not scruple, nor am ashamed, to rifle wherever I come; and that I often do not cite the authors from whom I transcribe, because of the liberty I take to make some slight alterations. I have made the best use in my power of the solid reflections that occur in the second and third parts of the bishop of Meaux's Universal History, which is one of the most beautiful and most useful books in our language. I have also received great assistance from the learned Dean Prideaux's Connection of the Old and New Testament, in which he has traced and cleared up, in an admirable manner, the particulars relating to ancient history. I shall take the same liberty with whatever comes in my way, that may suit my design, and contribute to its perfection.

I am very sensible, that it is not so much for a person's reputation to make use of other men's labours, and that it is in a manner renouncing the name and quality of author. But I am not over fond of that title; and shall be extremely well pleased, and think myself very happy, if I can but deserve the name of a good compiler, and supply my readers with a tolerable history, who will not be over solicitous to inquire what

hand it comes from, provided they are but pleased with it.

I cannot determine the exact number of volumes which this work will make, but am persuaded there will be no less than ten or twelve. Students, with a moderate application, may easily go through this course of history in a year, without interrupting their other studies. According to my plan, my work should be given to the highest form but one. Youths in this class are capable of pleasure and improvement from this history; and I would not have them go upon that of the Romans, till they study rhetoric.

It would have been useful, and even necessary, to have given some idea of the ancient authors from whence I have extracted the following materials. But the course itself of the history will show this, and naturally give me an opportunity of producing them. In the mean time, it may not be imThe judgproper to take notice of the superstitious ment we eredulity objected to most of these authors, with regard to auguries, auspices, prodigies, dreams, and oracles. And, indeed,

ought to form

ries, prodigies, and ora cles of the an

cients.

we are shocked, to see writers, so judicious in all other respects, lay it down as a kind of law, to relate these particulars with a scrupulous accuracy; and to dwell gravely on a tedious detail of low ridiculous ceremonies, such as the flight of birds to the right or left hand, signs discovered in the smoaking entrails of beasts, the greater or less greediness of chickens in pecking corn, and a thousand such absurdities.

▾ Former editions of this work were printed in ten volumes,

It must be confessed, that a reader of judgment cannot without astonishment see the most illustrious persons among the ancients for wisdom and knowledge; generals who were the least liable to be influenced by popular opinions, and most sensible how necessary it is to take advantage of auspicious moments; the wisest councils of princes perfectly well skilled in the arts of government; the most august assemblies of grave senators; in a word, the most powerful and most learned nations in all ages; to see, I say, all these so unaccountably weak, as to make the decision of the greatest affairs, such as the declaring of war, the giving battle, or pursuing a victory, depend on the trifling practices and customs above mentioned; deliberations that were of the utmost importance, and on which the fate and welfare of kingdoms frequently depended.

But, at the same time, we must be so just as to own, that their manners, customs, and laws, would not permit men, in these ages, to dispense with the observation of these practices; that education, hereditary tradition transmitted from immemorial time, the universal belief and consent of different nations, the precepts, and even examples of philosophers; that all these, I say, made the practices in question appear venerable in their eyes; and that these ceremonies, how absurd soever they may appear to us, and are really so in themselves, constituted part of the religion and public worship of the ancients.

This was a false religion, and a mistaken worship; and yet the principle of it was laudable, and founded in nature; the stream was corrupted, but the fountain

was pure. Man, when abandoned to his own ideas, sees nothing beyond the present moment. Futurity is to him an abyss invisible to the most eagleeyed, the most piercing sagacity, and exhibits nothing on which he may fix his views, or form any resolution with certainty. He is equally feeble and impotent with regard to the execution of his designs. He is sensible that he is dependent entirely on a supreme power, that disposes all events with absolute authority; and which, in spite of his utmost efforts, and of the wisdom of the best concerted schemes, by only raising. the smallest obstacles and slightest modifications, renders it impossible for him to execute his measures.

This obscurity and weakness oblige him to have recourse to a superior knowledge and power. He is forced, both by his immediate wants, and the strong desire he has to succeed in all his undertakings, to address that Being whom he is sensible has reserved to himself alone the knowledge of futurity, and the power of disposing it as he sees fitting. He accordingly directs prayers, makes vows, and offers sacrifices, to prevail, if possible, with the Deity, to reveal himself, either in dreams, in oracles, or other signs which may manifest his will; fully convinced that nothing can happen but by the divine appointment; and that it is a man's greatest interest to know this supreme will, in order to conform his actions to it.

This religious principle of dependence on, and veneration of the supreme Being, is natural to man. It is for ever imprinted deep in his heart; he is reminded of it by the inward sense of his extreme indigence, and by all the objects which surround him;