When we consider the manners and character of the Scy

thians without prejudice, can we possibly forbear to look upon them with esteem and admiration? Does not their manner of living, as to the exterior part of it at least, bear a great resemblance to that of the patriarchs, who had no fixed habitation; who did not till the ground; who had no other occupation than that of feeding their flocks and herds; and who dwelt in tents? Can we believe this people were much to be pitied, for not understanding, or rather for despising, the use of gold and silver. a Is it not to be wished, that those metals had for ever lain buried in the bowels of the earth, and that they had never been dug from thence to become the causes and instruments of all vices and iniquity? What advantage could gold or silver be of to the Scythians, who valued nothing but what the necessities of men actually require, and who took care to set narrow bounds to those necessities? It is no wonder, that, living as they did, without houses, they should make no account of those arts that were so highly valued in other places, as architecture, sculpture, and painting; or that they should despise fine clothes and costly furniture, since they found the skins of beasts sufficient to defend them against the inclemency of the seasons. After all, can we truly say, that these pretended advantages contribute to the real happiness of life? Were those nations that had them in the greatest plenty, more healthful or robust than the Scythians? Did they live to a greater age than they? or did they spend their lives in greater freedom and tranquillity, or a greater exemption from cares and troubles? Let us acknowledge it, to the shame of ancient philosophy; the Scythians, who did not particularly apply themselves to the study of wisdom, carried it however to a greater height in their practice than either the Egyptians, Grecians, or any other civilized nation. They did not give the name of goods or riches to any thing but what, humanly speaking, truly deserved that title; as health, strength, courage, the love of labour and liberty, innocence of life, sincerity, and abhorrence of all fraud and dissimulation, and, in a word,

all such qualities as render a man more virtuous and more valuable. If to these happy dispositions, we add the knowledge and love of God and of our Redeemer, without which the most exalted virtues are of no value and ineffectual, they would have been a perfect people.

When we compare the manners of the Scythians with those of the present age, we are tempted to believe, that the pencils which drew so beautiful a picture were not free from partiality and flattery; and that both Justin and Horace have decked them with virtues that did not belong to them. But all antiquity agrees in giving the same testimony of them; and Homer in particular, whose opinion ought to be of great weight, calls them "the most just and upright

" of men."

But at length, who could believe it? luxury, that might be thought only to thrive in an agreeable and delightful soil, penetrated into this rough and uncultivated region; and breaking down the fences, which the constant practice of several ages, founded in the nature of the climate, and the genius of the people, had set against it, did at last effectually corrupt the manners of the Scythians, and bring them, in that respect, upon a level with the other nations, where it had long been predominant, It is a Strabo that acquaints us with this particular, which is very worthy of our notice; he lived in the time of Augustus and Tiberius. After having greatly commended the simplicity, frugality, and innocence of the ancient Scythians, and their extreme aversion to all deceit and even dissimulation, he owns, that their intercourse in later times with other nations had extirpated those virtues, and planted the contrary vices in their stead. One would think, says he, that the natural effect of such an intercourse with civilized and polite nations should have consisted only in rendering them more humanized and courteous, by softening that air of savageness and ferocity which they had before: but, instead of that, it introduced a total ruin of their ancient manners, and transformed them into quite different creatures. It is undoubtedly with reference to this change that Athenæus says, the Scythians abandoned themselves to voJuptuousness and luxury, at the same time that they suffercd self-interest and avarice to prevail amongst them.

Strabo in making the remark I have been mentioning, does not deny, but that it was to the Romans and Grecians this fatal change of manners was owing. Our example, says he, has perverted almost all the nations of the world: by carrying the refinements of luxury and pleasure amongst them, we have taught them insincerity and fraud, and a thousand kinds of shameful and infamous arts to get money. It is a miserable talent, and a very unhappy distinction for a nation, through its ingenuity in inventing modes and refining upon every thing that tends to nourish and promote luxury, to become the corrupter of all its neighbours, and the author, as it were, of their vices and debauchery.

It was against these Scythians, but at a time when they were yet uncorrupted, and in their utmost vigour, that Darius undertook an expedition; which I shall make the subject of the next article.

SECT. IV.

Darius's Expedition against the Scythians.

• I have already observed, that the pretence used by Darius, for undertaking this war against the Scythians, was the irruption formerly made by that people into Asia: but in reality he had no other end, than to satisfy his own ambition, and to extend his conquests.

1

His brother Artabanes, for whom he had a great regard, and who, on his side, had no less zeal for the true interests of the king his brother, thought it his duty on this occasion to speak his sentiments with all the freedom that an affair of such importance required. "Great prince," says he to him, they who form any great enterprise, ought carefully to "consider whether it will be beneficial or prejudicial to the "state; whether the execution of it will be easy or diffi"cult; whether it be likely to augment or diminish their "glory; and, lastly, whether the thing designed be consistent "with, or contrary to the rules of justice. For my own part, "I cannot perceive, Sir, even though you were sure of suc"cess, what advantage you can propose to yourself in under"taking a war against the Scythians. Consider the vast dis"tance between them and you; and the prodigious space of " land and sea that separates them from your dominions; be" sides, they are a people that dwell in wild and uncultivated "deserts; that have neither towns nor houses; that have no " fixed settlement, or place of habitation; and that are des"titute of all manner of riches. What spoil or benefit can accrue to your troops from such an expedition; or, to "speak more properly, what loss have you not reason to apprehend?

"As they are accustomed to remove from country to country, if they should think proper to fly before you; not "out of cowardice or fear, for they are a very courageous "and warlike people, but only with a design to harass and

"ruin your army, by continual and fatiguing marches; what " would become of us in such an uncultivated, barren, and " naked country, where we shall neither find forage for our "horses, nor provision for our men? I am afraid, Sir, that " through a false notion of glory, and the influence of flatter"ers, you may be hurried into a war which may turn to the "dishonour of the nation. You now enjoy the sweets of " of peace and tranquillity in the midst of your people, where "you are the object of their admiration, and the author of "their happiness. You are sensible the gods have placed you upon the throne to be their coadjutor, or, to speak more properly, to be the dispenser of their bounty, rather than "the minister of their power. You pride yourself upon "being the protector, the guardian, and the father of your "subiect subjects: and you often declare to us, because you really "believe so, that you look upon yourself as invested with sovereign power only to make your people happy. What " exquisite joy must it be to so great a prince as you are, to " be the source of so many blessings; and under the shadow " of your name to preserve such infinite numbers of people " in so desirable a tranquillity! is not the glory of a king, "who loves his subjects and is beloved by them; who in"stead of waging war against neighbouring or distant na"tions, makes use of his power to keep them in peace and "amity with each other; is not such a glory vastly prefer"able to that of ravaging and spoiling a country, of filling "the earth with slaughter and desolation, with horror, con"sternation, and despair? But there is one motive more, "which ought to have a greater influence upon you than all "others, I mean that of justice. Thanks to the gods, you " are not of the number of those princes, who acknowledge "no other law than that of force, and who imagine that they have a peculiar privilege annexed to their dignity, which private persons have not, of invading other men's properties. You do not make your greatness consist in being able to do whatever you will, but in willing only what " may be done, without infringing the laws, or violating jus"tice. To speak plain, shali one man be reckoned unjust, " and a robber, for seizing on a few acres of his neighbour's "estate; and shall another be reckoned just and great, and " have the title of hero, because he seizes upon, and usurps "whole provinces? Permit me, Sir, to ask you what title have you to Scythia? What injury have the Scythians done you? "What reason can you allege for declaring war against "them? The war indeed, in which you have been been ena Id in summa fortuna equius, quod validius: et sua retinere, privatæ domus: de alienis certare, regiam laudem esse Tacit Annal. 1. xxv c. 1.

"gaged against the Babylonians, was at the same time " both just and necessary: the gods have accordingly crowned "your arms with success. It belongs to you, Sir, to judge "whether that which you are now going to undertake be of "the same nature."

Nothing but the generous zeal of a brother, truly concerned for the glory of his prince, and the good of his country, could inspire such a freedom: as, on the other hand, nothing but a perfect moderation in the prince could make him capable of bearing with it. Darius", as Tacitus observes of another great emperor, had the art of reconciling two things, which are generally incompatible, the sovereignty and liberty. Far from being offended at the freedom used by his brother, he thanked him for his good advice, though he did not follow it; for he had taken his resolution. He departed from Susa, at the head of an army, of 700,000 men; and his fleet, consisting of 600 ships, was chiefly manned with Ionians and other Grecian nations that dwelt upon the sea coasts of Asia Minor and the Hellespont. He marched his army towards the Thracian Bosphorus, which he passed upon a bridge of boats; after which, having made himself master of all Thrace, he came to the banks of the Danube, otherwise called the Ister, where he had ordered his fleet to join him. In several places on his march he caused pillars to be erected with magnificent inscriptions, in one of which he suffered himself to be called, " the best and handsomest of all men living." What a littleness of soul and vanity was this.

And yet if all this prince's faults had terminated only in sentiments of pride and vanity, perhaps they would appear more excusable than they do, at least they would not have been so pernicious to his subjects. But how shall we reconcile Darius's disposition, which seemed to be so exceeding humane and gentle, with his barbarous and cruel action towards Oebasus, a venerable old man, whose merit, as well as quality, entitled him to respect? This nobleman had three sons, who were all preparing themselves to attend the king in this expedition against the Scythians. Upon Darius's departure from Susa, the good old father begged as a favour of him, that he would please to leave him one of his sons at home, to be a confort to him in his old age. " One," rephed Darius, " will not be sufficient for you; I will leave "you all the three:" and immediately he caused them all to be put to death.

When the army had passed the Danube upon a bridge of a Nerva Cesar res olim dissociabiles miscuit, principatum et libertatem. Tacit in vit. Agric. c. 3. c Herod, 1. iv, c. 99, 10

Herod. Liv. c. 84. Senec de Ira, c. 16.