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intended by the vulgar, is not, methinks, enough understood. In me, indeed, that word raises a quite different idea from what it usually does in others; but perhaps that proceeds from my being old, and beginning to want the relish of such satisfactions as are the ordinary entertainment of men. However, such as my opinion is in this case, I will speak it; because it is possible that turn of thought may be received by others, who may reap as much satisfaction from it as I do myself.

It is to me a very great meanness, and something much below 10 a philosopher, which is what I mean by a gentleman, to rank a man among the vulgar for the condition of life he is in, and not according to his behaviour, his thoughts, and sentiments, in that condition". For if a man be loaded with riches and honours, and in that state of life has thoughts and inclinations below the meanest artificer; is not such an artificer, who, within his power, is good to his friends, moderate in his demands for his labour, and cheerful in his occupation, very much superior to him who lives for no other end but to serve himself, and assumes a preference in all his words and actions to those who act their part 20 with much more grace than himself? Epictetus has made use of the similitude of a stage-play to human life with much spirit. 'It is not,' says he, 'to be considered among the actors, who is prince, or who is beggar, but who acts prince or beggar best".' The circumstance of life should not be that which gives us place, but our behaviour in that circumstance is what should be our solid distinction. Thus a wise man should think no man above him or below him, any further than it regards the outward order or discipline of the world: for, if we conceive too great an idea of the eminence of our superiors, or subordination of our 30 inferiors, it will have an ill effect upon our behaviour to both. He who thinks no man above him but for his virtue, none below him but for his vice, can never be obsequious or assuming in a wrong place; but will frequently emulate men in rank below him, and pity those above him.

This sense of mankind is so far from a levelling principle, that it only sets us upon a true basis of distinction, and doubles the merit of such as become their condition. A man in power, who can, without the ordinary prepossessions which stop the way to the true knowledge and service of mankind, overlook the little 40 distinctions of fortune, raise obscure merit, and discountenance

successful indesert", has, in the minds of knowing men, the figure of an angel rather than a man; and is above the rest of men in the highest character he can be, even that of their benefactor.

Turning my thoughts, as I was taking my pipe this evening, after this manner, it was no small delight to me to receive advice from Felicia, that Eboracensis" was appointed a governor of one of their plantations. As I am a great lover of mankind, I took part in the happiness of that people who were to be governed by one of so great humanity, justice, and honour. Eboracensis 10 has read all the schemes which writers have formed of government and order, and has been long conversant with men who have the reins in their hands; so that he can very well distinguish between chimerical and practical politics. It is a great blessing, when men have to deal with such different characters in the same species as those of freemen and slaves, that they who command have a just sense of human nature itself, by which they can temper the haughtiness of the master, and soften the servitude of the slave-'Hæ tibi erunt artes.' This is the notion with which those of the plantation receive Eboracensis : 20 and as I have cast his nativity, I find there will be a record made of this person's administration; and on that part of the shore from whence he embarks to return from his government, there will be a monument, with these words: 'Here the people wept, and took leave of Eboracensis, the first governor our mother Felicia sent, who, during his command here, believed himself her subject.'

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Tatler, No. 69.]

No. 24. On Virtuous Independence.

[September 16, 1709.

Quisnam igitur liber? Sapiens, sibique imperiosus;
Quem neque pauperies, neque mors, nec vincula terrent:
Responsare cupidinibus, contemnere honores

Fortis, et in seipso totus teres atque rotundus,

Externi ne quid valeat per leve morari;

In quem manca ruit semper fortuna.

HOR. Sat. ii. 7. 83.

It is necessary to an easy and happy life, to possess our minds in such a manner as to be always well satisfied with

our own reflections. The way to this state is to measure our actions by our own opinion, and not by that of the rest of the world. The sense of other men ought to prevail over us in things of less consideration, but not in concerns where truth and honour are engaged. When we look into the bottom of things, what at first appears a paradox is a plain truth; and those professions, which, for want of being duly weighed, seem to proceed from a sort of romantic philosophy, and ignorance of the world, after a little reflection, are so reasonable, that it 10 is direct madness to walk by any other rules. Thus to contradict our desires, and to conquer the impulses of our ambition, if they do not fall in with what we in our inward sentiments approve, is so much our interest, and so absolutely necessary to our real happiness, that to contemn all the wealth and power in the world, where they stand in competition with a man's honour, is rather good sense than greatness of mind.

Did we consider that the mind of a man is the man himself, we should think it the most unnatural sort of self-murder to sacrifice the sentiment of the soul to gratify the appetites of 20 the body. Bless us! is it possible, that when the necessities of life are supplied, a man would flatter to be rich, or circumvent to be powerful! When we meet a poor wretch, urged with hunger and cold, asking an alms, we are apt to think this a state we could rather starve than submit to: but yet how much more despicable is his condition, who is above necessity, and yet shall resign his reason and his integrity to purchase superfluities! Both these are abject and common beggars ; but sure it is less despicable to beg a supply to a man's hunger than his vanity. But custom and general prepossessions have 30 so far prevailed over an unthinking world, that those necessitous creatures, who cannot relish life without applause, attendance, and equipage, are so far from making a contemptible figure, that distressed virtue is less esteemed than successful vice. But if a man's appeal, in cases that regard his honour, were made to his own soul, there would be a basis and standing rule for our conduct, and we should always endeavour rather to be, than appear honourable. Mr. Collier " in his 'Essay on Fortitude,' has treated this subject with great wit and magnanimity. 'What,' says he, 'can be more honour40 able than to have courage enough to execute the commands of

reason and conscience; to maintain the dignity of our nature, and the station assigned us? to be proof against poverty, pain, and death itself? I mean so far as not to do any thing that is scandalous or sinful to avoid them. To stand adversity under all shapes with decency and resolution! To do this, is to be great above title and fortune. This argues the soul of a heavenly extraction, and is worthy the offspring of the Deity.'

What a generous ambition has this man pointed to us? When men have settled in themselves a conviction, by such 10 noble precepts, that there is nothing honourable which is not accompanied with innocence; nothing mean but what has guilt in it I say, when they have attained thus much, though poverty, pain, and death, may still retain their terrors, yet riches, pleasures, and honours, will easily lose their charms, if they stand between us and our integrity.

What is here said with allusion to fortune and fame, may as justly be applied to wit and beauty; for these latter are as adventitious as the other, and as little concern the essence of the soul. They are all laudable in the man who possesses them, 20 only for the just application of them. A bright imagination, while it is subservient to an honest and noble soul, is a faculty which makes a man justly admired by mankind, and furnishes him with reflections upon his own actions, which add delicates" to the feast of a good conscience: but when wit descends to wait upon sensual pleasures, or promote the base purposes of ambition, it is then to be contemned in proportion to its excellence. If a man will not resolve to place the foundation of his happiness in his own mind, life is a bewildered and unhappy state, incapable of rest or tranquillity. For to such a 30 one, the general applause of valour, wit, nay of honesty itself, can give him but a very feeble comfort; since it is capable of being interrupted by any one who wants either understanding or good-nature to see or acknowledge such excellencies. This rule is so necessary, that one may very safely say, it is impossible to know any true relish of our being without it. Look about you in common life among the ordinary race of mankind, and you will find merit in every kind is allowed only to those who are in particular districts or sets of company; but, since men can have little pleasure in these faculties which deno40 minate them persons of distinction, let them give up such an

empty pursuit, and think nothing essential to happiness but what is in their own power; the capacity of reflecting with pleasure on their own actions, however they are interpreted.

It is so evident a truth, that it is only in our own bosoms we are to search for any thing to make us happy, that it is, methinks, a disgrace to our nature to talk of taking our measures from thence only, as a matter of fortitude. When all is well there, the vicissitudes and distinctions of life are the mere scenes of a drama; and he will never act his part 10 well, who has his thoughts more fixed upon the applause of the audience than the design of his part.

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The life of a man who acts with a steady integrity, without valuing the interpretation of his actions, has but one uniform regular path to move in, where he cannot meet opposition, or fear ambuscade. On the other side, the least deviation from the rules of honour introduces a train of numberless evils, and involves him in inexplicable mazes. He that has entered into guilt has bid adieu to rest; and every criminal has his share of the misery expressed so emphatically in the tragedian ",

Macbeth shall sleep no more!

It was with detestation of any other grandeur but the calm command of his own passions, that the excellent Mr. Cowley " cries out with so much justice :

If e'er ambition did my fancy cheat

With any thought so mean as to be great,
Continue, heaven, still from me to remove
The humble blessings of that life I love!

Tatler, No. 251.]

[November 15, 1710.

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No. 25. On Ambition; Heroism in Private Life.

Hic est ;

Est Ulubris, animus si te non deficit æquus.
HOR. Ep. 1. xi. ver. ult.

This afternoon I went to visit a gentleman of my acquaintance at Mile-End; and passing through Stepney church-yard, I could not forbear entertaining myself with the inscriptions on

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