June 21, 1926 EM

EVER since the first edition of the Travels of Cyrus, the author has listened with respect and deference to the judgement of the public; and as several specious objections have been made to the work, and many real faults discovered in it, his design in this Preface is to give the best answer he can to the one, and to acquaint the reader with what he has done to correct the other.

The most general defect in the former editions, is the inaction of Cyrus, who through the whole course of his travels has too much of the indolent philosopher, and too little of the hero, who was one day to be the conqueror of Asia. The nature of this work not requiring the action of an epic poem, this fault might have been excused; the author has nevertheless submitted to the judgment of the public, and has made Cyrus act in the several countries through which he passes; and this without departing from the character of a young hero upon his travels, or shocking the reader with tales and fictions that have no foundation in antiquity. Besides this general defect, there are others peculiar to each book.

It

In the first, the narration is too hasty and concise. The reader feels a tender concern for Cassandana, loves her and fears to lose her; nevertheless she disapears on a sudden, and this episode concludes too abruptly. has heen likewise observed, that there is no relation between the virtuous love of Cyrus for Cassandana, and the criminal passion of Stryangeus for Zarina. Nor is

this all; Cambyses and Mandane consent to their son's marriage, contrary to all the rules of good policy. The author hopes he has corrected these faults by the additions made to the first book, where he gives a view of the political state of Asia in Cyrus's time.

In the second book the author had not assigned a proper motive for Cyrus's journey to see Zoroaster; the occasion of it at present is this: the Prince of Persia begins to entertain a contempt for religion, and in order to guard him against this danger, Hystaspes his governor engages him to make a visit to the Magi. This representation which Zoroaster makes of the wonders of nature, and the amiable ideas he gives him of the Divinity, satisfy his doubts and settle his mind; and while he is thus instructed by philosophical reasoning, which could not be supposed very agreeable to a young princess accustomed to the gaieties and diversions of the court of Ecbatana, the author, to amuse Cassandana, has introduced the wives of the Magi celebrating the festival of the goddess Mythra; this description relaxes the mind, serves for an introduction to the theology of the Persians, and makes a proper division of Zoròaster's discourse upon natural philosophy and religion.

The third book was all narration, there was no action; the episode of Amenophis was thought interesting enough, but Cyrus seemed to be forgotten, and was remembered only by reflection. The author has found means to make this prince present at the revolutions of Egypt, without becoming a prisoner with Apries, or countenancing the usurpation of Amasis, displaying occasionally his military virtues and heroic sentiments.

In the fourth and fifth books the Spartans and Athenians were put to a great expense of men and ships on

ly to amuse Cyrus. Virgil kills and maims some of the Athlete in the games, in order to give a lustre to his heroes, but the author had exceeded the liberty taken by the Latin poet. To correct this fault, he has related in his fourth book the war between the Lacedemonians and Tegeans, mentioned by Herodotus, and which happened precisely at the time when Cyrus is supposed to be at Sparta. This episode has given the author occasion to unfold, in a more extensive manner, the political state of Sparta, and the different opinions of Polybius and Plutarch concerning the designs of Lycurgus in his laws and institutions of government. In the fifth book a sea-fight is supposed between Megacles and Pisistratus, when the Persian prince went into Attica.

In the sixth book Pythagoras shewed clearly that thought could not be a property of matter; but it was necessary some pages should be added, to evince that we have no reason to believe that extension and thought are properties of the same substance; and that the system of Spinoza (who is meant by Anaximander) is a series of loose suppositions without any demonstration.

The author has made a considerable addition to the seventh book with regard to the religion of the Tyrians and the death of Adonis. He thought he might take advantage of this beautiful part of mythology to explain the ancient tradition common to almost all nations concerning a middle god, who was to expiate and destroy moral evil by his own great sufferings. As the Phenicians lived near Judea, they might possibly have clearer ideas of religion than other nations, and this bare possibility may perhaps justify that new episode.However, it would be unreasonable to expect that

what is put in the mouth of each philosopher relating to the religion of his own country, should be found word for word in the ancients. The author of Cyrus has only wrought into a connected system the most beautiful hints of antiquity, in order to unfold the great principles of religion, and shew that all nations had from the beginning some idea of those principles more or less confused.

In the last book, several important reflections are added to give more accuracy to the reasonings of Eleazar, and more strength to the discourse of Daniel; the latter proves the supernatural establishment of religion by the only proper method for it, that is to say, by a relation of facts; but this discourse at present contains several corroborative hints, to shew that these facts are incontestible. And lastly, he refers Cyrus to the accomplishment of the prophecies in his own person, as an invincible proof of all the truths he has told him.

The author has made several additions to his Discourse on the ancient mythology, in order to shew, that as all the fictions of the Pagans suppose the reality of the three states of the world, so all the Pagan divinities may be reduced to one supreme god, the principle of all beings, a goddess his wife, sister, or daughter, and a middle god, who is his son, his representative or vicegerent. Besides these additions, which are the most important, there are many others less considerable, which the author thought necessary, to render the transitions more easy and natural, the narration more connected, the principles more palpable, and the reasonings more conclusive. This is what the author has done, to correct the real faults in the former editions of his work. The objections, to which he thinks he can