_Wooden-Horse_, and some were for lodging it within the Walls; _Laocoon_
appears against this Opinion at the Head of a numerous Party, harangues
with a great deal of Sense, and Resolution, and examines the _Machine_ with
his Lance. In fine, He advised so well, and went so far in the Discovery of
the Stratagem; that if the _Trojans_ had not been ungovernable, and as it
were stupified by Fate and Folly, he had saved the Town.[235]
_Trojaque nunc stares Priamique arx alta maneres_.
This _Laocoon_ was _Neptunes_ Priest, and either Son to _Priam_, or Brother
to _Anchises_, who was of the Royal Family.[236] The next we meet with is
_Pantheus Apollo's_ Priest. He is call'd _Pantheus Otriades_, which is an
argument his Father was well known. His acquaintance with _Æneas_ to whose
House he was carrying his little Grandson, argues him to be a Person of
Condition.[237] _Pantheus_ after a short relation of the Posture of
Affairs, joyns _Æneas_'s little Handful of Men, charges in with him when
the Town was seiz'd, and fired, and at last dies Handsomly in the
Action.[238]
The next is _Anius_ King of _Delos_, Prince and _Priest_ in one Person.
_Rex Anius, rex idem hominum Phoebique Sacerdos._[239]
When _Æneas_ was outed at _Troy_, and in quest of a new Country, he came to
an Anchor at _Delos_; _Anius_ meets him in a Religious Habit, receives him
civilly, and obliges him with his _Oracle_.[240] In the Book now Mention'd
we have another of _Apollo's_ Priests, his name is _Helenus_, Son of
_Priam_ and King of _Chaonia_. He entertains _Æneas_ with a great deal of
Friendship, and Magnificence, gives him many material Directions, and makes
him a rich Present at parting. To this Prince if you Please we may joyn a
Princess of the same Profession; and that is _Rhea Silvia_ Daughter to
_Numitor_ King of _Alba_, and Mother to _Romulus_, and _Remus_. This Lady
_Virgil_ calls----_regina Sacerdos_ a Royal Priestess.[241] Farther. When
_Æneas_ made a Visit upon Business to the _shades Below_, He had for his
Guide, the famous _Sibylla Cumæa_, who Belong'd to _Apollo_.[242] When he
came thither amongst the rest of his Acquantance he saw _Polybætes_ a
Priest of _Ceres_. This _Polybætes_ is mention'd with the three Sons of
_Antenor_, with _Glaucus_, and _Thersilochus_, who Commanded in Cheif in
the _Trojan Auxiliaries_: So that you may know his Quality by his Company.
When _Æneas_ had passed on farther, he saw _Orpheus_ in _Elysium_: The Poet
calls him the _Thracian_ Priest. There needs not be much said of _Orpheus_;
He is famous for his skill in Musick, Poetry, and Religious
Ceremonies,[243] He was one of the Hero's of Antiquity, and a principal
Adventurer in the Expedition for the _Golden-Fleece_.
In the Seventh _Æneid_ the Poet gives in a List of the Princes, and General
Officers who came into the Assistance of _Turnus_; Amongst the rest he
tells you,
_Quin & Marrubia venit de gente Sacerdos,
Archippi regis missu fortissimus Umbro._
This _Priest_ he commends both for his Courage and his skill in Physick,
Natural Magick, and Phlosophy. He understood the Virtue of _Plants_, and
could lay Passions and Poysons asleep. His death was extreamly regretted by
his Country, who made a Pompous and Solemn Mourning for him.
_Te nemus Angitiæ, vitrea te Fucinus unda,
Te liquidi flevere lacus._[244]
The _Potitij_, and the _Pinarij_ Mention'd _Æneid 8._[245] were as _Livy_
observes, chosen out of the first Quality of the Country, and had the
_Priesthood_ hereditary to their Family. To go on, _Æmonides_, and
_Chloreus_ make a glittering Figure in the _Feild_, and are very remarkable
for the Curiosity of their Armour, and Habit. _Æmonides_'s _Finery_ is
passed over in general.
_Totus collucens veste atque insignibus armis._[246]
But the Equipage of _Chloreus_ is flourish'd out at Length, and as I
remember admired by _Macrobius_ as one of the Master peices of _Virgil_ in
Description. In short; He is all Gold, Purple, Scarlet, and
Embroydery;[247] and as rich as Nature, Art, and Rhetorick can make him. To
these I might add _Rhamnes_, _Asylas_, and _Tolumnius_, who were all
Persons of Condition, and had Considerable Posts in the Army.[248]
It may be these last were not strictly _Priests_. Their Function was rather
_Prophetick_. They interpreted the Resolutions of the Gods, by the voice of
Birds, the Inspection of Sacrifices, and their Observations of Thunder.
This made their Character counted Sacred, and their Relation to the Deity
particular. And therefore the _Romans_ ranged them in the _Order_ of the
_Priests_.[249]
Thus we see the admired _Homer_, and _Virgil_, always treat the _Priests_
fairly, and describe them in Circumstances of Credit: If 'tis said that the
Instances I have given are mostly in Names of _Fiction_, and in Persons who
had no Being, unless in the Poets fancy. I answer, I am not concern'd in
the History of the Relation. Whether the Muster is true or false, 'tis all
one to my purpose. This is certain, had the _Priests_ been People of such
slender Consideration as our _Stage Poets_ endeavour to make them; they
must have appear'd in a different Figure; or rather have been left out as
too little for that sort of _Poem_. But _Homer_ and _Virgil_ had other
Sentiments of Matters: They were governed by the Reason of Things, and the
common usage of the World. They knew the _Priesthood_ a very reputable
Employment, and always esteem'd as such. To have used the _Priests_ ill,
They must have call'd their own Discretion in question: They must have run
into impropriety, and fallen foul upon Custom, Manners, and Religion. Now
'twas not their way to play the Knave and the Fool together: They had more
Sense than to do a silly Thing, only for the Satisfaction of doing an ill
one.
I shall now go on to enquire what the Greek _Tragedians_ will afford us
upon the present Subject. There are but two _Plays_ in _Æschylus_ where the
_Ministers_ of the Gods are represented. The one is in his _Eumenides_, and
here _Apollo_'s _Priestess_ only opens the _Play_ and appears no more. The
other is in his _Seige_ of _Thebes_. In this Tragedy the _Prophet
Amphiaraus_ is one of the Seven Commanders against the _Town_. He has the
Character of a Modest, Brave Officer, and of one who rather affected to be
great in Action, than Noise.
In _Sophocle_'s _Oedipus Tyrannus_, _Jupiter's Priest_ has a short part. He
appears at the Head of an _Address_, and delivers the Harangue by the
King's Order. _Oedipus_ in his Passion treats _Tiresias_ ruggedly;[250]
_Tiresias_ replies with Spirit and Freedom; and plainly tell him he was
none of his _Servant_ but _Apollo_'s.
[Greek: Ou gar ti soi zô doulos alla loxia][251]
And here we may observe that all _Oedipus_ his reproaches relate to
_Tiresias_'s person, there is no such Thing as a general Imputation upon
his Function: But the _English Oedipus_ makes the _Priesthood_ an
Imposturous Profession;[252] and rails at the whole _Order_. In the next
Tragedy, _Creon_ charges _Tiresias_ with subornation; and that he intended
to make a Penny of his Prince. The _Priest_ holds up his Character, speaks
to the ill Usage with an Air of Gravity, calls the King _Son_, and
foretells him his Misfortune.[253]
To go on to _Euripides_, for _Sophocles_ has nothing more. This Poet in his
_Phænissæ_ brings in _Tiresias_ with a very unacceptable report from the
_Oracle_. He tells _Creon_ that either his Son must die, or the City be
lost. _Creon_ keeps himself within Temper, and gives no ill Language. And
even when _Moenecius_ had kill'd himself, he neither complains of the Gods,
nor reproaches the _Prophet_.[254]
In his _Bacchæ_, _Tiresias_ is honourably used by _Cadmus_; And _Pentheus_
who threatned him, is afterwards punish'd for his Impiety.[255] In another
_Play_ _Apollo_'s _Priestess_ comes in upon a creditable account, and is
respectfully treated.[256] _Iphigenia_ _Agamemnon_'s Daughter is made
_Priestess_ to _Diana_; and her Father thought himself happy in her
Employment.[257] These are all the _Priests_ I remember represented in
_Euripides_. To conclude the antient _Tragedians_ together: _Seneca_ seems
to follow the Conduct of _Euripides_, and secures _Tiresias_ from being
outraged. _Oedipus_ carries it smoothly with him and only desires him to
out with the Oracle, and declare the Guilty Person. This _Tiresias_
excuses, and afterwards the Heat of the expostulation falls upon
_Creon_.[258] _Calchas_ if not strictly a _Priest_, was an _Augur_, and had
a Religious Relation. Upon this account _Agamemnon_ calls him _interpres
Deorum_; The Reporter of Fate, and the God's _Nuntio_; And gives him an
honourable Character.[259]
This Author is done; I shall therefore pass on to the _Comedians_. And
here, _Aristophanes_ is so declared an Atheist, that I think him not worth
the citing. Besides, he has but little upon the Argument: And where he does
engage it, the _Priests_ have every jot as good Quarter as the Gods.[260]
As for _Terence_, he neither represents any _Priests_, nor so much as
mentions them. _Chrysalus_ in _Plautus_ describes _Theotimus Diana's
Priest_, as a Person of Quality, and Figure.[261] In his _Rudens_ we have a
_Priestess_ upon the _Stage_, which is the only Instance in this
_Poet_.[262] She entertains the two Women who were wrecked, and is
commended for her hospitable Temper. The Procurer _Labrax_ swaggers that he
will force the Temple, and begins the Attack. _Demades_ a Gentleman, is
surprized at his Insolence, and threatens him with Revenge. The report of
so bold an attempt made him cry out. _Quis homo est tanta Confidentia; qui
sacerdotem andeat Violare?_[263] It seems in those Days 'twas very infamous
to affront a _Holy Character_, and break in upon the _Guards_ of Religion!
Thus we see how the Antient Poets behaved themselves in the Argument.
_Priests_ seldom appear in their _Plays_. And when they come 'tis Business
of Credit that brings them. They are treated like Persons of Condition.
They Act up to their Relation; neither sneak, nor prevaricate, nor do any
thing unbecoming their Office.
And now a word or two of the _Moderns_.
The famous _Corneille_ and _Moliere_, bring no _Priests_ of any kind upon
the _Stage_. The former leaves out _Tiresias_ in his _Oedipus_: Tho' this
Omission balks his Thought, and maims the _Fable_. What therefore but the
regard to Religion could keep him from the use of this Liberty? As I am
informed the same Reservedness is practis'd in _Spain_, and _Italy_: And
that there is no Theatre in _Europe_ excepting the _English_, that
entertains the _Audience_ with _Priests_.
This is certainly the right method, and best secures the Outworks of Piety.
The Holy Function is much too Solemn to be play'd with. Christianity is for
no Fooling, neither the _Place_, the _Occasion_ nor the _Actors_ are fit
for such a Representation. To bring the _Church_ into the _Playhouse_, is
the way to bring the _Playhouse_ into the _Church_. 'Tis apt to turn
Religion into _Romance_, and make unthinking People conclude that all
Serious Matters are nothing but _Farce_, _Fiction_, and _Design_. 'Tis true
the _Tragedies_ at _Athens_ were a sort of _Homilies_, and design'd for the
Instruction of the People: To this purpose they are all Clean, Solemn, and
Sententious. _Plautus_ likewise informs us that the _Comedians_ used to
teach the People Morality.[264] The case standing thus 'tis less suprizing
to find the _Priests_ sometimes Appear. The Play had grave Argument, and
Pagan Indulgence, to plead in its behalf. But our _Poets_ steer by an other
_Compass_. Their Aim is to _destroy_ Religion, their _Preaching_ is against
_Sermons_; and their Business, but Diversion at the best. In short, Let the
Character be never so well managed no Christian _Priest_ (especially,)
ought to come upon the _Stage_. For where the Business is an Abuse, and the
place a Profanation; the demureness of the Manner, is but a poor excuse.
Monsieur _Racine_ is an Exception to what I have observ'd in _France_. In
his _Athalia_, _Joida_ the _High-Priest_ has a large part. But then the
Poet does him Justice in his Station; he makes him Honest and Brave, and
gives him a shining Character throughout. _Mathan_ is another _Priest_ in
the same Tragedy. He turns Renegado, and revolts from God to _Baal_. He is
a very ill Man but makes a considerable Appearance, and is one of the Top
of _Athaliahs_ Faction. And as for the _Blemishes_ of his Life, they all
stick upon his own Honour, and reach no farther than his Person: In fine
the _Play_ is a very Religious Poem; 'Tis upon the Matter all _Sermon_ and
_Anthem_. And if it were not designed for the _Theatre_, I have nothing to
object.
Let us now just look over our own Country-men till King _Charles_ the
Second. _Shakespear_ takes the Freedom to represent the _Clergy_ in several
of his _Plays_: But for the most part he holds up the _Function_, and makes
them neither Act, nor Suffer any thing unhandsom. In one Play or two He is
much bolder with the _Order_.[265] Sr. _Hugh Evans_ a _Priest_ is too
Comical and Secular in his Humour. However he understands his Post, and
converses with the Freedom of a Gentleman. I grant in _Loves Labour lost_
the _Curate_ plays the Fool egregiously; And so does the _Poet_ too, for
the whole _Play_ is a very silly one. In the History of Sr. _John
Old-Castle_, Sr. _John, Parson_ of _Wrotham_ Swears, Games, Wenches, Pads,
Tilts, and Drinks: This is extreamly bad, and like the Author of the
_Relapse_ &c. Only with this difference; _Shakespears_, Sr. _John_ has some
Advantage in his Character. He appears Loyal, and Stout; He brings in Sr.
_John Acton_, and other Rebels Prisoners. He is rewarded by the King, and
the Judge uses him Civilly and with Respect. In short He is represented
Lewd, but not Little; And the Disgrace falls rather on the Person, then the
Office. But the _Relapsers_ business, is to sink the Notion, and Murther
the Character, and make the Function despicable: So that upon the whole,
_Shakespear_ is by much the gentiler Enemy.
Towards the End of the _Silent Woman_, _Ben Johnson_ brings in a
_Clergy-man_, and a _Civilian_ in their _Habits_. But then he premises a
handsom Excuse, acquaints the _Audience_, that the _Persons_ are but
borrowed, and throws in a _Salvo_ for the Honour of either profession. In
the Third _Act_, we have another _Clergy-man_; He is abused by _Cutberd_,
and a little by _Morose_. But his Lady checks him for the ill Breeding of
the Usage. In his _Magnetick Lady_, _Tale of a Tub_, and _Sad Sheapherd_,
there are _Priests_ which manage but untowardly. But these _Plays_ were his
_last Works_, which Mr. _Dryden_ calls _his Dotages_.[266] This Author has
no more _Priests_, and therefore we'll take Leave.
_Beaumont_ and _Fletcher_ in the _Faithful Shepheardess_, _The False one_,
_A Wife for a Month_, and the _Knight of Malta_, give, us both _Priests_
and _Bishops_, part Heathen and part Christian: But all of them save their
Reputation and make a creditable Appearance. The _Priests_ in the _Scornful
Lady_, and _Spanish Curate_ are ill used. The first is made a Fool, and the
other a Knave. Indeed they seem to be brought in on purpose to make sport,
and disserve Religion. And so much for _Beaumont_ and _Fletcher_.
Thus we see the English _Stage_ has always been out of Order, but never to
the Degree 'tis at present.
I shall now take Leave of the _Poets_, and touch a little upon History and
Argument.
And here I shall briefly shew the Right the _Clergy_ have to Regard, and
fair Usage, upon these Three following Accounts.
I. _Because of their Relation to the Deity._
II. _Because of the Importance of their Office._
III. _They have prescription for their Privilege. Their function has been
in Possession of Esteem in all Ages, and Countries._
I. _Upon the account of their Relation to the Deity._
The Holy _Order_ is appropriated to the Divine Worship: And a _Priest_ has
the peculiar Honour to _Belong_ to nothing less then God Almighty. Now the
Credit of the _Service_ always rises in proportion to the Quality and
Greatness of the Master. And for this Reason 'tis more Honourable to serve
a Prince, than a private Person. To apply this. Christian _Priests_ are the
Principal Ministers of Gods Kingdom. They Represent his Person, Publish his
Laws, Pass his Pardons, and Preside in his Worship. To expose a _Priest_
much more to burlesque his Function, is an Affront to the Diety. All
indignities done to Ambassadors, are interpreted upon their Masters, and
reveng'd as such. To outrage the _Ministers_ of Religion, is in effect to
deny the Being, or Providence of God; And to treat the _Bible_ like a
_Romance_. As much as to say the Stories of an other World are nothing but
a little _Priest-craft_, and therefore I am resolv'd to Lash the
Profession. But to droll upon the Institutions of God; To make his
Ministers cheap, and his Authority contemptible; To do this is little less
than open defyance. Tis a sort of Challenge to awaken his Vengeance, to
exert his Omnipotence; and do Right to his Honour. If the Profession of a
Courtier was unfashionable, a Princes Commission thought a Scandal, and the
_Magistracy_ laught at for their Business; the Monarch had need look to
himself in time; He may conclude his Person is despis'd, his Authority but
a Jest, and the People ready either to change their Master, or set up for
themselves. Government and Religion, no less than _Trade_ Subsist upon
Reputation. 'Tis true God can't be Deposed, neither does his Happiness
depend upon Homage; But since he does not Govern by Omnipotence, since he
leaves Men to their Liberty, Acknowledgment must sink, and Obedience
decline, in proportion to the Lessenings of Authority. How provoking an
Indignity of this kind must be, is easy to imagine.
II. The Functions and Authorities of Religion have a great Influence on
_Society_. The Interest of this Life lies very much in the Belief of
another. So that if our Hopes were bounded with _Sight_, and _Sense_, if
_Eternity_ was out of the Case, General Advantage, and Publick Reason, and
Secular Policy, would oblige us to be just to the _Priesthood_. For
_Priests_, and Religion always stand and fall together; Now Religion is the
Basis of Government, and Man is a wretched Companion without it. When
Conscience takes its Leave, Good Faith, and Good Nature goes with it.
_Atheism_ is all Self, Mean and Mercenary. The _Atheist_ has no
_Hereafter_, and therefore will be sure to make the most of this World.
Interest, and Pleasure, are the Gods he Worships, and to these he'll
Sacrifice every Thing else.
III. The _Priest-hood_ ought to be fairly treated, because it has
prescription for this Privilege. This is so evident a Truth, that there is
hardly any Age or Country, but affords sufficient Proof. A just Discourse
upon this Subject would be a large Book, but I shall just skim it over and
pass on. and
_1st._ For the Jews. _Josephus_ tells us the Line of _Aaron_ made some of
the best Pedigrees, and that the _Priests_ were reckon'd among the
Principal Nobility.[267]
By the Old _Testament_ we are inform'd that the _High-Priest_ was the
Second Person in the Kingdom.[268] The Body of that _Order_ had Civil
Jurisdiction. And the _Priests_ continued Part of the Magistracy in the
time of our Saviour. _Jehoiada_ the _High-Priest_ was thought an Alliance
big enough for the Royal Family.[269] He Married the Kings Daughter; His
Interest and Authority was so great that he broke the Usurpation under
_Athalia_; and was at the Head of the Restauration. And lastly the
_Assamonean_ Race were both Kings and Priests.[270]
To Proceed. The _Ægyptian_ Monarchy was one of the most antient and best
polish'd upon Record. Here Arts and Sciences, the Improvment of Reason, and
the Splendor of Life had its first Rise. Hither 'twas that _Plato_ and most
of the Celebrated Philosophers travel'd for their Learning. Now in this
Kingdom the _Priests_ made no vulgar Figure. These with the Military Men
were the Body of the Nobility, and Gentry. Besides the Business of
Religion, the _Priests_ were the Publick _Annalists_ and kept the Records
of _History_, and _Government_. They were many of them bred in Courts,
formed the Education of their Princes, and assisted at their Councils.[271]
When _Joseph_ was Viceroy of _Ægypt_, and in all the height of his Pomp,
and Power, the King Married him to the Daughter of _Potipherah Priest_ of
_On_. The Text says _Pharaoh gave him her to Wife_.[272] This shows the
Match was deliberate Choice, and Royal Favour, no stooping of Quality, or
Condescensions of Love, on _Joseph_'s Side.
To pass on. The _Persian Magi_, and the _Druids_, of _Gaul_ were of a
Religious Profession, and consign'd to the Service of the Gods. Now all
these were at the upper End of the Government, and had a great share of
Regard and Authority.[273] The Body of the _Indians_ as _Diodorus Siculus_
reports is divided into Seven parts. The first is the _Clan_ of the
_Bramines_, the _Priests_, and Philosophers of that Country. 'This Division
is the least in Number, but the first in Degree. Their Privileges are
extraordinary. They are exempted from Taxes, and Live Independent of
Authority. They are called to the Sacrifices, and take care of Funerals;
They are look'd on as the Favourites of the Gods, and thought skillful in
the Doctrins of an other Life: And upon these accounts are largely
consider'd in Presents, and Acknowledgment. The _Priestesses_ of _Argos_
were so Considerable, that _Time_ is dated from them, and they stand for a
Reign in _Chronology_.[274] The Brave _Romans_ are commended by _Polybius_
for their Devotion to the Gods; Indeed they gave great Proof of their being
in earnest; For when thier Cheif Magistrates, their Consuls themselves, met
any of the _Vestals_, they held down their _Fasces_, and stoop'd their
_Sword_ and _Mace_ to Religion.[275]