Front Page Titles (by Subject) NO. 53. SATURDAY, NOVEMBER 18, 1721. Dr. Prideaux\'s Reasoning about the Death of Cambyses, examined; whether the same was a Judgment for his killing the Egyptian God Apis. (Gordon) - Cato's Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.)
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NO. 53. SATURDAY, NOVEMBER 18, 1721. Dr. Prideaux's Reasoning about the Death of Cambyses, examined; whether the same was a Judgment for his killing the Egyptian God Apis. (Gordon) - John Trenchard, Cato’s Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.) 
Cato’s Letters, or Essays on Liberty, Civil and Religious, and Other Important Subjects. Four volumes in Two, edited and annotated by Ronald Hamowy (Indianapolis: Liberty Fund, 1995). Vol. 2.
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NO. 53. SATURDAY, NOVEMBER 18, 1721. Dr. Prideaux's Reasoning about the Death of Cambyses, examined; whether the same was a Judgment for his killing the Egyptian God Apis. (Gordon)
The talent of writing history is so rare on this side the Alps, and more on this side the Channel, that I think most of our southern neighbours have far exceeded us in it; as much, perhaps, as some of the ancients have exceeded them. By far the most part of our English histories are pitiful performances, unworthy of a free, polite, and learned nation. But though many of our neighbours excel us in the histories of their own countries, we can boast of two universal histories, which do honour to the authors, and their country. The first is Sir Walter Raleigh; one of the worthiest and ablest men that this or any other country ever produced. He had a soul as vast as the work which he undertook, and his work resembles him; for though it has much in it that is foreign to history, it is noble, nervous, and instructive; its spirit, clearness, and style, are admirable; and for narration, penetration, knowledge, sentences, and observation, he has few competitors in antiquity.
The other is the very reverend, learned, and aged Dr. Prideaux, Dean of Norwich; who has given us a body of universal history, written with such capacity, accuracy, industry, and honesty, as make it one of the best books that ever came into the world, and shew him to be one of the greatest men in it. No book was ever more universally read and approved. It is indeed a great publick service done to mankind, and entitles the author to the highest publick gratitude and honour.
But though I never saw any great work to which I found fewer objections; yet, as a memorable proof how inseparably mistakes and prejudices cleave to the mind of man, the great and candid Dr. Prideaux is not without them; I therefore do not upbraid him with them, but rather admire him for having so few. There are however some of his theological observations, which seem to me not only ill-grounded, but to have a tendency to create in his readers wrong notions of the Deity, and to encourage them to mistake the common accidents of life, and the common events of nature, for the judgments of God, and to apply them superstitiously as such.
Of this kind is the observation which he makes upon the death of Cambyses, the Persian emperor, who had slain the Egyptian Apis. For the better understanding of this, we must know, that the chief god of the Egyptians was Osiris; him they worshipped in the shape of a bull, and that not only in imagery, but also in reality; for they kept a bull in the temple of Osiris, which they worshipped in his stead. The Doctor adds, that in imitation of this idolatry was it that Aaron made the golden calf in the wilderness, and Jeroboam those in Dan and Bethel, and did set them up there to be worshipped by the children of Israel, as the gods that had brought them out of the land of Egypt.
When this the god and bull of the Egyptians died, they looked out for another, with such proper marks and spots as were certain indications of his divinity; and when they found one, they expressed their joy in great and publick festivity. In such a fit of rejoicing Cambyses found the city of Memphis, when he returned to it from his unprosperous expedition into Aethiopia. The Egyptians had just then found a new god amongst the cattle, and had lodged him at his crib in his temple with great solemnity. Cambyses had a mind to see this deity of theirs: And, says Dr. Prideaux,
this Apis being brought to him, he fell into a rage, as well he might, at the sight of such a god; and, drawing out his dagger, run it into the thigh of the beast; and then reproaching the priests for their stupidity and wretchedness in worshipping a brute for a God, ordered them to be severely whipped, and all the Egyptians in Memphis to be slain, who should be found any more rejoicing there on this occasion. The Apis being carried back to the temple, languished of his wounds, and died.
As to the death of Cambyses, and the manner of it, take it also in the Doctor's words.
As he mounted his horse, his sword falling out of the scabbard, gave him a wound in the thigh, of which he died: The Egyptians remarking, that it was in the same part of the body where he had afore wounded the Apis, reckoned it as an especial judgment from heaven upon him for that fact; and perchance they were not much out in it: For it seldom happening in an affront given to any particular mode of worship, how erroneous soever it may be, but that religion in general is wounded thereby; there are many instances in history, wherein God had very signally punished the profanations of religion in the worst of times, and under the worst modes of heathen idolatry.
Without inquiring whether this be any compliment to truth and religion, I freely own, that the distressing or disturbing of any sort of people in any sort of worship, however false and ridiculous, where the same does not violate property or human society, is an invasion of the rights of nature and conscience, and no man can do it with a wise and honest design: And what men do of this kind, out of bitterness of spirit or self-ends, no one will justify. If people will play the fool in their devotion, they only expose themselves, but hurt not others; and whoever does hurt to them, does but warrant them to return it: And hence is the sure beginning of tyranny, and of eternal civil and religious war. Every man reckons every religion false or foolish, which he does not embrace; and his own the best, though it be the worst. And if in this universal obstinacy of every man in every religious opinion which he has imbibed, a dispute by the sword, and arguments of authority and force, were encouraged, or but permitted, confusion and slaughter would be their chief employment. Or if one man's will were to be a law to other men's thoughts, the effects would be every where alike; that is, the stupidity and slavery of Turks would be the portion and character of Englishmen.
But I cannot think that the wounding of a bull, even of a consecrated bull, and the whipping of his priests, were such crimes as, beyond all the other crimes of Cambyses, called for the avengingjudgments of God upon him. He had others to answer for of a far more black, malignant, and detestable nature: He put his brother to death for his merit, and for a dream that he had concerning him. He killed, by a kick in the belly, his beloved wife Meroe, who was also his sister, and then with child by him, for lamenting the death of her murdered brother.
He caused several of his principal followers to be buried alive, without any cause deserving of it, and daily sacrificed some or other of them to his wild fury. And when Croesus (formerly King of Lydia, the old and faithful friend and counsellor of his father Cyrus) advised him against those proceedings, and laid before him the ill consequences which they would lead to, he ordered him to be put to death; and when those who received his orders, knowing he would repent of it next day, did therefore defer the execution, he caused them all to be executed for it, though at the same time he expressed great joy that Croesus was alive: And out of a mere humour, only to shew his skill in archery, he shot to death the son of Prexaspes, who was the chief of his favourites.
He caused the magistrates of Memphis to be put to death, for answering truly to a question which he asked them. In his mad march over the Lybian sands, to invade a people that had done him no harm, he destroyed most of his vast army, fifty thousand in one place: The rest were reduced by famine to feed on each other.
Which now is most likely, and most becoming the divine wisdom and goodness, that the great God of heaven and earth should be more offended with this black catalogue of cruelties and crimes, than with a hasty blow given to a brute worshipped as God; which the doctor owns had justly provoked the rage of Cambyses? And is the Almighty more provoked at an affront put upon an idol, and upon the attendants of an idol, which falsely and impudently is made to represent him, than at a terrible and raging tyranny, that spreads blood and desolation over the face of the earth?
Cambyses, upon his invading Egypt, did another thing as bad as the wounding of Apis; I shall relate it in the Doctor's own words:
Finding that the garrison of Pelusium, a strong frontier town, were all Egyptians, in an assault which he made upon the city, he placed a great number of cats, dogs, sheep, and others of those animals which the Egyptians reckoned sacred, in the front of the army; and therefore the soldiers not daring to throw a dart, or shoot an arrow, that way, for fear of killing some of those animals, Cambyses, made himself master of the place without any opposition. For these being the gods which the Egyptians then adored, it was reckoned the highest impiety to kill any of them; and when they died of themselves, they buried them with great solemnity.
The Doctor makes no reflection upon this; though, upon the same principle, it must have been an affront to religion; and if none of these sacred creatures were killed, it was owing to no tenderness in Cambyses, who exposed them to so much danger. But if true religion be hurt by putting an affront upon a false one, how came it to be a merit in the primitive Christians to pull down the heathen temples, and to destroy the idols of the heathen, as they almost every where did where they had power, often in opposition to power? And upon what foot and motive is it that penalties and incapacities are put upon any sect of religion in any country? And how came the Jews to exercise such fury upon the Gods and worship of the Gentiles, as many of the Jewish leaders, especially the Maccabees, did, often out of their own country, often without provocation?
The primitive Fathers are every where full of sarcasms against the heathenish worship, which they treat constantly with ridicule and reproach, with contempt and bitterness: Did Christianity suffer by this behaviour of theirs; or did not Christianity rather gain advantage and new beauties, by comparing it with the absurdities, the fopperies, nonsense, corruptions, and vanities of the pagans? Truth cannot suffer by exposing falsehoods, which can no more bear the face of truth, than darkness can the face of the sun. No two things are more unlike than true and false religion; and the same treatment can never affect both in any respect, as the same arguments cannot defend truth and error. Indeed, true religion is defended and recommended by the very means that expose and destroy a false one. I have therefore often wondered at a saying of Mr. Collier's, though not that it was said by him; namely, that the transition is easy from ridiculing a false religion to the ridiculing a true one; or words to that effect. Than which nothing could be more unjustly said: They are as opposite as law and the violation of law; as unlike as justice and oppression, and as different as Christ and Belial. How should the worship of daemons resemble the worship of the true God? And if they cannot be mistaken for each other, how can they be annoyed by the same weapons? The Fathers were so far from such an imagination, that in their railleries and reasonings upon the devout fooleries of the Gentiles, they did not treat them with a bit the more reverence or regard for their being established by a law.
So much may serve to shew, that the true religion can have no sympathy with the false, nor suffer in its sufferings. As to the death of Cambyses, I do not see any sign of ajudgment in it, unless every death occasioned by an accident, or an instrument, is ajudgment. Indeed every disaster, before it can be called a judgment in this sense of the word, must be proved a miracle; and common effects from visible and common causes, as they are no miracles, so neither can they be called judgments, unless God, the author of judgments, declares them so, as he did not in the case before us. Many a good man has been killed in a more terrible manner, as were all the saints and martyrs.
Now where is the miracle of a sword falling out of the sheath, when a man is mounting his horse? And where was it more likely to fall than on his leg or his thigh? If indeed it had got out of the scabbard of its own accord, and mounted up to his head and cut it off, it might have looked like a judgment; but yet I should have looked out rather for any cause of it, than the killing of a deified bull.
G I am, &c.