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enough for a villany of much more pernicious con- to them in an open and direct manner. As fables sequence than the trifles for which he was to have took their birth in the very infancy of learning, they been indicted ? Should not you, and all men of never fourished more than when learning was at any parts or honour, put things upon so right a foot, its greatest height. To justify this assertion, I as that such a rascal should not laugh at the imput-shall put my reader in univd ot Horace, the greatest ation of what he was really guilty, and dread being wit and critic in the Augustan age; and of Boileau, accused of that for which he was arrested.
the most correct poet among the moderns; not to “ In a wom, Sir, it is in the power of you, and mention La Fontaine, who by this way of writing is such as I hope you are, to make it as infamous to come more into vogue than any other author of our rob a poor creature of her honour as her clothes. I times. leave this to your consideration, only take leave The fables I have here mentioned are raised alto(which I cannot do without sighing) to remark to you gether upon brutes and vegetables, with some of our that if this bad been the sense of mankind thirty own species mixed among them, when the moral years ago, I should have avoided a life spent in po- hath so required. But besides this kind of fable, verty and shame.
there is another in which the actors are passions, “I am, Sir, pour most humble servant, virtues, vices, and other imaginary persons of the " ALICE THREADNEEDLE."
like nature. Some of the ancient critics will have “Mr. SPECTATOR, Round House, Sept. 9.
it, that the Iliad and Odyssey of Homer are fables
of this nature; and that the several names of gods " I am a man of pleasure about town, but by the and heroes are nothing else but the affections of stupidity of a dull rogue of a justice of peace, and the mind in a visible shape and character. Thus an insolent constable, upon the oath of an old har, they tell us, that Achilles, in the first Iliad, reridan, am imprisoned here for theft, when I designed presents anger,
or the irascible part of human naonly fornication. The midnight magistrate as he conveyed me along had you in his mouth, and said ture; that upon drawing his sword against his suthis would make a pure story for the Spectator. I perior in a full assembly, Pallas is only another hope, Sir, you won't pretend to wit, and take the that occasion; and at her first appearance touches
name for reason, which checks and advises him upon part of du!l rogues of business. The world is so al. him upon the head, that part of the man being looked tered of late years, that there was not a man who
upon as the seat of reason. And thus of the rest of would knock down a watchman in my behalf
, but I the poem. As for the Odyssey, I think it is plain was carried off with as much triumph as if I had that Horace considered it as one of these allegorical been a pickpocket. At this rate there is an end of fables, by the moral which he has given us of seall the wit and humour in the world. The time was, veral parts of it
. The greatest Italian wits have when all the honest whoremasters in the neigh- applied themselves to the writing of this latter kind bourhood would have rose against the cuckolds in of fables. Spenser’s Fairy-Queen is one continued my rescue.
If fornication is to be scandalous, series of them from the beginning to the end of that half the fine things that have been writ by most of admirable work. If we look into the finest prose the wits of the last age may be burned by the com- authors of antiquity, such as Cicero, Plato, Xenomon hangman. Harkee, Mr. Spec., do not be phon, and many others, we shall find that this was queer : after having done some things pretty weli, likewise their favourite kind of fable. I shall only don't begin to write at that rate that no gentleman further observe upon it, that the first of this sort that can read thee. Be true to love, and burn your Se- inade any considerable figure in the world, was that Deca. You do not expect me to write my name of Hercules meeting with Pleasure and Virtue; from hence, but I am, T. “ Your unknown humble servant,” &c.
which was invented by Prodicus, who lived before Socrates, and in the first dawnings of philosophy.
He used to travel through Greece by virtue of this No. 183.] SATURDAY, SEPTEMBER 29, 1711. the market towns, where he never failed telling it as
fable, which procured him a kind reception in all Sometimes fair truth in fiction we dis juise :
soon as he had gathered an audience about him. Sometimes present her naked to men's eyes.-PUPE's Hom. Fables were the first pieces of wit that made such materials as my memory does at present sug
After this short preface, which I have made up of their appearance in the world, and have been still
gest to me, before I present my reader with a fable highly valued not only in times of the greatest sim of this kind, which I design as the entertainment plicity, but among the most polite ages of mankind. of the present paper, I must in a few words open Jotham's fable of the trees* is the oldest that is the occasion of it. extant, and as beautiful as any which have been
In the account which Plato gives us of the conmade since that time. Nathan's fable of the poor versation and behaviour of Socrates, the morning man and his lainbt is likewise more ancient than he was to die, he tells the following circumstance: any that is extant, besides the above mentioned,
When Socrates “ his" fetters were knocked off and had so good an effect, as to convey instruction (as was usual to be done on the day that the con. to the ear of a king, without offending it, and to bring deinned person was to be executed), being seated a man after God's own heart to a right sense of his in the midst of his disciples, and laying one of his guilt and his duty. We find Æsop in the most distant legs over the other, in a very unconcerned posture, ages of Greece; and if we look into the very begin he began to rub it where it had been galled by the nings of the commonwealth of Rome, I we see a mu- iron; and whether it was to show the indifference tiny among the common people appeased by a fable with which he entertained the thoughts of his apof the belly and the limbs, which was indeed very proaching death, or (after his usual manner), to proper to gain the attention of an incensed rabble, fake every occasion of philosophizing upon some at a time when perhaps they would have torn to useful subject, he observed the pleasure of that pieces any man who had preached the same doctrine sensation which now arose in those very parts of • Judges ix. 8–15.
bis leg, that just before had been so much pained Liv. Hist. lib. il sect. 32. &c. Florus, lib. 1. c. 23. by the fetter. Upon this he reflected on the nature SPECTATOR- Nos. 27 & 28.
1 2 Sam. xii. 1-4.
HOR. Ars. Peet. v. 360.
of pleasure and pain in general, and how constantly answer the intention of Jupiter in sending them they succeed one another. To this he added, that if among mankind. To remedy, therefore, this ina man of a good genius for a fable were to represent convenience, it was stipulated between them by the nature of pleasure and pain in that way of writ- article, and confirmed by the consent of each faing, he would probably join them together after mily, that notwithstanding they here possessed the such a manner, ihat it would be impossible for the species indifferently; upon the death of every sin. one to come into any place without being followed gle person, if he was found to have in him a certain by the other.
proportion of evil, he should be dispatched into the It is possible, that if Plato had thought it proper infernal regions by a passport from Pain, there to at sucb a time to describe Socrates launching out dwell with Misery, Vice, and the Fnries. Or, on into a discourse which was not of a piece with the the contrary, if he had in him a certain proportion business of the day, he would have enlarged upon of good, he should be dispatched into heaven by a this hint, and have drawn it out into some beautiful passport from Pleasure, there to dwell with Happi. allegory or fable. But since he has not done it, Iness, Virtue, and the Gods.” shall attempt to write one myself in the spirit of that divine author. “ There were two families which from the be
No. 181.) MONDAY, OCTOBER 1, 1711. ginning of the world were as opposite to eaeh other
-Opere in longo fas est obrepere somnurn. as light and darkness. The one of them lived in heaven, and the other in hell. The youngest de
-Who labours long may be allowed sleep. scendant of the first family was Pleasure, who was
When a man has discovered a new vein of buthe daughter of Happiness, who was the child of Virtue, who was the offspring of the Gods. These, mour, it often carries him much further than he as I said before, had their habitation in heaven. expected from it. My correspondents take the The youngest of the opposite family was Pain, who hint I give them, and pursue it into speculations was the son of Misery, who was the child of Vice, which I never thought of at my first starting it. This who was the offspring of the Furies. The habita- has been the fate of my paper on the match of tion of this race of beings was in hell.
grinning, which has already produced a second “ The middle station of nature between these two paper on parallel subjects, and brought me the opposite extremes was the earth, which was inha-following letter by the last post. I shall not prebited by creatures of a middle kind, neither so vir- mise any thing to it further, than that it is built tuous as the one, nor so vicious as the other, but on matter of fact, and is as follows: partaking of the good and bad qualities of these two opposite families. Jupiter considering that the "You have already obliged the world with a dis. species, commonly called man, was too virtuous course upon grinning, and have since proceeded to to be iniserable, and too vicious to be happy; that whistling, from whence you at length came to he might make a distinction between the good and yawning; from this I think you may make a very the bad, ordered the two youngest of the above-men- natural transition to sleeping. I therefore recomtioned families, Pleasure, who was the daughter of mend to you for the subject of a paper the following Happiness, and Pain, who was the son of Misery, advertisement, which about two months ago was to meet one another upon this part of nature whick given into every body's hands, and may be seen, lay in the half-way between them, having promised with some additions, in the Daily, Courant of to settle it upon them both, provided they could August the 9th. : agr«e upon the division of it, so as to share mankind
Nicoolas Hart, who slept last year in St. between them.
Bartholomew's Hospital, intends to sleep this year " Pleasure and Pain were no sooner met in their at the Cock and Bottle in Little-Britain. new habitation, but they immediately agreed upon
“ Having since inquired into the matter of fact, this point, that Pleasure should také possession of I find that the above mentioned Nicholas Hart is the virtuous, and Pain of the vicious part of that every year seized with a periodical fit of sleeping, species which was given up to them. But upon the eleventh of the same month : That
which begins upon the fifth of August, and ends on examining to which of them any individual they met with belonged, they found each of them had a On the first of that month be grew dull; right to him : for that, contrary to what they had On the second, appeared drowsy; seen in their old places of residence, there was no On the third, fell a yawning; person so vicious who had not some good in him, nor On the fourth, began to nod; any person so virtuous who had not in him some evil. On the fifth, dropped asleep; The truth of it is, they generally found upon search,
On the sixth, was heard to snore; that in the most vicious man Pleasure might lay On the seventh, turned himself in his bed; claim to a hundredth part, and that in the most On the eighth, recovered his former posture; virtuous man Pain might come in for at least two
On the ninth, fell a stretching; thirds. This they saw would occasion endless dis- On the tenth, about midnight, awaked; putes between them, unless they could come to On the eleventh in the morning, called for a litsome accommodation. To this end there was a tle small beer. marriage proposed between them, and at length “ This account I have extracted out of the jour. concluded." By this means it is that we find plea-nal of this sleeping worthy, as it has been faithfully sure and pain are such constant yoke-fellows; and kept by a gentleman of Lincoln’s-inn, who has unthat they either make their visits together, or are dertaken to be his historiographer. I have sent it never far asunder. If Pain comes into a heart, he to you, not only as it represents the actions of Ni. is quickly followed by Pleasure; and if Pleasure cholas Hart, bát as it seems a very natural picture enters, you may be sure Pain is not far off. of the life of many an honest English gentleman,
“But notwithstanding this marriage was very whose whole history very often consists of yawning, convenient for the two parties, it did not seem to podding, stretching, turning, sleeping, drinking,
and the like extraordinary particulars. I do not have gone so far.as to say it would have been for question, Sir, that if you pleased, you could put an the benefit of mankind if it had never been reckoned advertisement not unlike the above mentioned, in the catalogue of virtues. It is certain, where it is of several men of figure ; that Mr. John Such-a-one, once laudable and prudential, it is a hundred times gentleman, or Thomas Such-a-one, esquire, who criminal and erroneous : nor can it be otherwise, if slept in the country last summer, intends to sleep we consider that it operates with equal violence in in town this winter. The worst of it is, that the all religions, however opposite they may be to one drowsy part of our species is chiefly made up of another, and in all the subdivisions of each religion very honest gentlemen, who live quietly among in particular. their neighbours, without ever disturbing the public We are told by some of the Jewish rabbins, that peace. They are drones without stings. I could the first murder was occasioned by a religious conbeartily wish, that several turbulent, restless, ambi- troversy; and if we had the whole history of zeal tious spints, would for a while change places with from the days of Cain to our own times, we should these good men, and enter themselves into Nicholas see it filled with so many scenes of slaughter and Hart's fraternity. Could one but lay asleep a few bloodshed, as would make a wise man very careful busy heads which I could name, from the first of how he suffers himself to be actuated by such a November next to the first of May ensuing, * I principle when it only regards matters of opinion question not but it would very much redound to the and speculation. quiet of particular persons, as well as to the benefit I would have every zealous man examine his of the public.
heart thoroughly, and, I believe, he will often find, “But to return to Nicholas Hart: I believe, Sir, that what he calls a zeal for his religion, is either you will think it a very extraordinary circumstance pride, interest, or ill-nature. A man who differs for a man to gain his livelihood by sleeping, and from another in opinion, sets himself above him in that rest sbould procure a man sustenance as well his own judgment, and in several particulars preas industry; yet so it is, that Nicholas got last year tends to be the wiser person. This is a great provoenough to support himself for a twelvemonth. I am cation to the proud man, and gives a very keen edge likewise informed that he has this year had a very to what he calls his zeal. And that this is the case comfortable nap. The poets value themselves very very often, we may observe from the behaviour of much for sleeping on Parnassus, but I never heard some of the most zealous for orthodoxy, who have they got a grout by it. On the contrary, our friend often great friendships and intimacies with vicious Nicholas gets more by sleeping than he could by immoral men, provided they do but agree with them working, and may be more properly said, than ever in the same scheme of belief. The reason is, beHomer was, to have had golden dreams. Juvenal cause the vicious believer gives the precedency to indeed mentions a drowsy husband who raised an the virtuous man, and allows the good Christian to estate by sporing, but then he is represented to be the worthier person, at the same time that he have slept what the common people call a dog's cannot come up to his perfection. This we find exsleep; or if his sleep was real, his wife was awake, emplified in that trite passage which we see quoted and about her business. Your pen, which loves to in almost every system of ethics, though upon anmoralize upon all subjects, may raise something, other occasion: Dethinks, on this circumstance also, and point out
Video meliora proboque, to us those set of men, who, instead of growing rich
OVID, Met. vii. 20. by an honest industry, recommend themselves to I see the right, and I approve it too; the favours of the great, by making themselves
Condemn the wrong, and yet the wrong pursue.-Tarx agreeable companions in the participations of luxury On the contrary, it is certain, if our zeal were true and pleasure.
and genuine, we should be much more angry with “I must further acquaint you, Sir, that one of a sinner than a heretic; since there are several the most eminent pens in Grub-street is now em-cases which may excuse the latter before his great ployed in writing the dream of this miraculous Judge, but none which can excuse the former. sleeper, which I hear will be of a more than ordi- Interest is likewise a great inflamer and sets a nary length, as it must contain all the particulars man on persecution under the colour of zeal. For that are supposed to have passed in his imagination this reason we find none are so forward to promote during so long a sleep. He is said to have gone the true worship by fire and sword, as those who already through three days and three nights of it, find their present account in it. But I shall extend and to bare comprised in them the most remarkable the word interest to a larger meaning than what is passages of the four first empires of the world. If generally given it, as it relates to our spiritual tre can keep free from party-strokes, his work may safety and welfare, as well as to our temporal. A be of use; bat this I much doubt, having been in- man is glad to gain numbers on his side, as they formed by one of his friends and confidants, that he serve to strengthen him in his private opinions. has spoken some things of Nimrod with too great Every proselyte is like a new argument for the freedom.
establishment of his faith. It makes him believe L. “I am ever, Sir," &c.
that his principles carry conviction with them, and
are the more likely to be true, when he finds they are No. 185.] TUESDAY, OCTOBER 2, 1711.
conformable to the reason of others, as well as to
his own. And that this temper of mind deludes a -Tantæne animis cælestibus irae ?-VIRG. Æn. i. 15.
man very often into an opinion of his zeal, may apAnd dxells such fury in celestial breasts?
pear from the common behaviour of the atheist, THERE is nothing in which men more deceive who maintains and spreads his opinions with as themselves than in what the world calls zeal. There much heat as those who believe they do it only out are so many passions which hide themselves under of a passion for God's glory. and so many misehiefs arising from it, that some Ill-nature is another dreadful imitator of zeal.
Many a good man may have a natural rancour and The time in which the parliament usually sits,
malice in his heart, which has been in some mean
sure quelled and subdued by religion : but if it finds of faith, than any set of articles which they so viopretence of breaking out, which does not seem to lently oppose. Let me therefore advise this game him inconsistent with the duties of a Christian, it ration of wranglers, for their own and for the public throws off all restraint, and rages in full fury. Zeal good, to act at least so consistently with themselves, is, therefore, a great ease to a malicious man, by as not to burn with zeal for irreligion, and with making him believe he does God service, whilst he bigotry for nonsense.-C. is gratifying the bent of a perverse, revengeful temper. For this reason we find that most of the No. 186.) WEDNESDAY, OCTOBER 3, 1711. massacres and devastations which have been in the world, have taken their rise from a furious pre- Cælum ipsum petimus stultitia-HOR. 3 Od. 1. 38 tended zeal.
High Heaven itself our impious rage assails —P. I love to see a man zealous in a good matter, and
Upon my return to my lodgings last night, I especially when his zeal shows itself for advancing found a letter from my worthy friend the clergyman, morality, and promoting the happiness of mankind. whom I have given some account of in my former But when I find the instruments he works with are papers. He tells me in it that he was particularly racks and gibbets, galleys and dungeons : when he pleased with the latter part of my yesterday's specu. imprisons men's persons, confiscates their estates, lation; and at the same time eticlosed the iviluwiaz ruins their families, and burns the body to save the essay, which he desires me to publish as the sequel soul, I cannot stick to pronounce of such a one of that discourse. It consists partly of uncominga that (whatever he may think of his faith and reli reflections, and partly of such as have been already gion), his faith is vain, and his religion unpro- used, but now set in a stronger light. fitable.
“ A believer may be excused by the most har. After having treated of these false zealots in reli- dened atheist for endeavouring to make bim a gion, I cannot forbear mentioning a monstious spe. convert, because he does it with an eye to both cies of men, who one would not think had any ex- their interests. The atheist is inexcusable wbo istence in nature, were they not to be met with in tries to gain over a believer, because he does not ordinary conversation—I mean the zealots in athe- propose the doing himself or the believer any good ism. One would fancy that these men, though they by such a conversion. fall short, in every other respect, of those who make “ 'The prospect of a future state is the secret a profession of religion, would at least outshine comfort and refreshment of my soul; it is that them in this particular, and be exempt from that which makes nature look gay about me; it doubles single fault which seems to grow out of the impru. all my pleasures, and supports me under all my dent fervours of religion. But so it is, that infide- afflictions. I can look at disappointments and mis. lity is propagated with as much fierceness and con- fortunes, pain and sickness, death itself, and what tention, wrath and indignation, as if the safety of is worse than death, the loss of those who are dearmankind depended upon it. There is something so est to me, with indifference, so long as I keep in ridiculous and perverse in this kind of zealots, that view the pleasures of eternity, and the state of one does not know how to set them out in their being in which there will be no fears nor apprehenproper colours. They are a sort of gamesters who sions, pains nor sorrows, sickness nor separation. are eternally upon the fret, though they play for Why will any man be so impertinently officious as nothing. They are perpetually teazing their friends to tell me all this is only fancy and delusion? Is to come over to them, though at the same time they there any merit in being the messenger of ill allow that neither of them shall get any thing by news? If it is a dream, let me enjoy it, since it the bargain. In short, the zeal of spreading athe- makes me both the happier and better man. ism is, if possible, more absurd than atheism itself. “I must confess I do not know how to trust a
Since I have mentioned this unaccountable zeal man who believes neither heaven nor hell, or in which appears in atheists and infidels, I must fur- other words, a future state of rewards and punishther observe, that they are likewise in a most par-ments. Not only natural self love, but reason, di. ticular manner possessed with the spirit of bigotry. rects us to promote our own interests above all They are wedded to opinions full of contradiction thiugs. It can never be for the interest of' a be. and impossibility, and at the same time look upon liever to do me a mischief, because he is sure upon the smallest difficulty in an article of faith as a suf- the balance of accounts to find himself a loser by it. ficient reason for rejecting it. Notions that fall in On the contrary, if he considers his own welfare in with the common reason of mankind, that are con his behaviour towards me, it will lead him to do me formable to the sense of all ages, and all nations, all the good he can, and at the same time restrain not to mention their tendency for promoting the him from doing me any injury. An unbeliever happiness of societies, or of particular persons, does not act like a reasonable creature, if he favours are exploded as errors and prejudices; and schemes me contrary to his present interest, or does not erected in their stead that are altogether monstrous distress me when it turns to his present advantage. and irrational, and require the most extravagant Honour and good-nature may indeed tie up his credulity to embrace them. I would fain ask one hands; but as these would be very much strengthof these bigoted infidels, supposing all the greatened by reason and principle, so without them tbey points of atheism, as the casual or eternal formation are only instincts, or wavering unsettled notions, of the world, the materiality of a thinking substance, which reston no foundation. the mortality of the soul, the fortuitous organiza- “Infidelity has been attacked with so good suction of the body, the motions and gravitation of cess of late years, that it is driven out of all its outmatter, with the like particulars, were laid together works. The atheist has not found his post tenable, and formed into a kind of creed, according to the and is therefore retired into deism, and a disbelief opinions of the most celebrated atheists; I say, of revealed religion only. But the truth of it is, the supposing such a creed as this were formed, and greatest number of this set of men are those who, imposed upon any one people in the world, whether for want of a virtuous education, or examining the it would not require an infinitely greater measure grounds of religiou, know so very littie of the mat
Hor. 1. Od. v. 2.
Las 10 question, that their infidelity is but another of a submissive deference to the established worsnip ferm for their ignorance.
of his country. Xenophon tells us, that his prince “ As folly and inconsiderateness are the founda-(whom he sets forth as a pattern of perfection); tions of infidelity, the great pillars and supports of when he found his death approaching, offered sait are either a vanity of appearing wiser than the critices on the mountains to the Persian Jupiter, rest of mankind, or an ostentation of courage in and the Sun, 'according to the custom of the Perdespising the terrors of another world, which have sians;' for those are the words of the historian. so great an influence on what they call weaker Nay, the Epicureans and atomical philosophers miods; or an aversiun to a belief that must cut showed a very remarkable modesty in this particuthem off from many of those pleasures they propose lar; for though the being of a God was entirely reto themselves, and fill them with remorse for many pugnant to their schemes of natural philosophy, of those they have already tasted.
they contented themselves with the denial of a Pro“The great received articles of the Christian reli- vidence, asserting at the same time the existence gion have been so clearly proved, from the autho- of gods in general; because they would not shock rity of that divine revelation in which they are de. the common belief of mankind, and the religion of livered, that it is impossible for those who have their country.”—L. ears to hear, and eyes to see, not to be convinced of them.. But were it possible for any thing in the Christian faith to be erroueous, I can find no ill No. 187.1 THURSDAY, OCTOBER 4, 1711. consequences in adhering to it. The great points
Miseri quibus of the incarnation and sufferings of our Saviour produce naturally such habits of virtue in the mind
Ah wretched they! whom Pyrrha's smile of man, that, I say, supposing it were possible for And unsuspected arts beguile !--DUNCOME. us to be mistaken in ther, the infidel himself must at least allow, that no other system of religion could
The intelligence given by this correspondent is so effectually contribute to the heightening of mora
so important and useful, in order to avoid the perlity. They give us great ideas of the dignity of sons he speaks of, that I shall insert his letter at human nature, and of the love which the Supreme
length. Being lears to his creatures, and consequently en
“ Mr. Spectator, gage us in the highest acts of duty towards our
"I do not know that you have ever touched upon Creator, our neighbour, and ourselves. How many a certain species of women, whom we ordinary call noble arguments has St. Paul raised from the chief jilts. You cannot possibly go upon a more useful articles of our religion, for the advancing of mora- work, than the consideration of these dangerous anility in its three great branches ! To give a single mals. The coquette is indeed one degree towards example in each kind. What can be a stronger the jilt; but the heart of the former is bent upon motive to a firm trust and reliance on the mercies admiring herself, and giving false hopes to her of our Maker, than the giving us his Son to suffer lovers; but the latter is not contented to be ex. for us? What can make us love and esteem even tremely amiable, but she must add to that advan. the most inconsiderable of mankind, more than the tage a certain delight in being a torment to others thought that Christ died for him ? Or what dis- Thus when her lover is in full expectation of sucpose us to set a stricter guard upon the purity cess, the jilt shall meet him with a sudden indifof our own hearts, than our being members of ference and admiration in her face at his being surChrist, and a part of the society of which that im- prised that he is received like a stranger, and a maculate person is the head? But these are only cast of her head another way with a pleasant scorp a specimen of those admirable enforcements of mo- of the fellow's insolence. It is very probable the rality, which the apostle has drawn from the history lover goes home utterly astonished and dejected, of our blessed Saviour.
sits down to his scrutoire, sends her word in the “If our modern infidels considered these matters most abject terms, that he knows not what he with that candour and seriousness which they de has done, that all which was desirable in this life is serve, we should not see them act with such a spirit so suddenly vanished from him, that the charmer of bitterness, arrogance, and malice. They would not of his soul should withdraw the vital heat from the be raising such insignificant cavils, doubts, and heart which pants for her. He continues a mournseruples, as may be started against every thing that ful absence for some time, pining in secrct, and out is not capable of mathematical demonstration; in of humour with all things that he meets with. At order to uu settle the mind of the ignorant, disturb length he takes a resolution to try his fate, and ex tar public peace, subvert morality, and throw all plains with her resolutely upon her unaccountable things into confusion and disorder. If none of carriage. He walks up to her apartment, with a these reflections can have any influence on them, thousand inquietudes, and doubts in what manner tak re is one that perhaps may, because it is adapted he shall meet the first cast of her eye; when upon to their vanity, by which they seem to be guided his first appearance she flies towards hin, wonders mais more than their reason. I would therefore where he has been, accuses him of his absence, and have them consider, that the wisest and best of men, treats him with a familiarity as surprising as her is all ages of the world, have been those who lived former coldness. This good correspondence conup to the religion of their country, when they tinues until the lady observes the lover grows ar botning in it opposite to morality, and to the best happy in it, and then she interrupts it with lights they had of the divine nature. Pythagoras's some new inconsistency of behaviour. For (as 1 Erst rule directs us to worship the gods as it is or- | just now said) the happiness of a jilt consists only dained by law," for that is the most natural inter- in the power of making others uneasy. But such pretation of the precept. Socrates, who was the is the folly of this sect of women, that they carry Lost renowned among the heathens, both for on this pretty skittish behaviour, until they have no wisdom and virtue, in his last moments desires his friends to offer a cock to Æsculapius : doubtless out Xenoph. Cyropæd. lib. 8. p 500. Ed. Hutchins, 1747. Sro,