The Gentleman's pocket library. Containing, 1. The principles of politeness. 2. The economy of human life. 3. Rochefoucauld's Moral reflections. 4. Lavater's Aphorisms on man. 5. The polite philosopher. 6. The way to wealth, by Dr. Franklin. 7. Select sentences. 8. Detached sentences. 9. Old Italian, Spanish and English proverbs. 10. A tablet of memory.

The Gentleman's pocket library. Containing, 1. The principles of politeness. 2. The economy of human life. 3. Rochefoucauld's Moral reflections. 4. Lavater's Aphorisms on man. 5. The polite philosopher. 6. The way to wealth, by Dr. Franklin. 7. Select sentences. 8. Detached sentences. 9. Old Italian, Spanish and English proverbs. 10. A tablet of memory.

Table of contents

Title page

CONTENTS.

THE PRINCIPLES OF POLITENESS.

MODESTY.

LYING.

GOOD-BREEDING.

GENTEEL CARRIAGE.

CLEANLINESS OF PERSON.

DRESS.

ELEGANCE OF EXPRESSION.

ADDRESS, PHRASEOLOGY AND SMALL-TALK.

OBSERVATION.

ABSENCE OF MIND.

KNOWLEDGE OF THE WORLD.

CHOICE OF COMPANY.

LAUGHTER.

SUNDRY LITTLE ACCOMPLISHMENTS.

EMPLOYMENT OF TIME.

DIGNITY OF MANNERS.

RULES FOR CONVERSATION.

THE OECONOMY OF HUMAN LIFE. Complete, in Two Parts.

INTRODUCTION.

BOOK I. DUTIES that relate to MAN, considered as an INDIVIDUAL.

CHAP. I. Consideration.

CHAP. II. MODESTY.

CHAP. III. APPLICATION.

CHAP. IV. EMULATION.

CHAP. V PRUDENCE.

CHAP. VI. FORTITUDE.

CHAP. VII. CONTENTMENT.

CHAP. VIII. TEMPERANCE.

BOOK II. THE PASSIONS.

CHAP. I. HOPE AND FEAR.

CHAP. II. JOY AND GRIEF.

CHAP. III. ANGER.

CHAP. IV. PITY.

CHAP. V. DESIRE and LOVE.

BOOK III. WOMAN.

BOOK IV. CONSANGUINITY; OR, NATURAL RELATIONS.

CHAP. I. HUSBAND.

CHAP. II. FATHER.

CHAP. III. SON.

CHAP. IV. BROTHERS.

BOOK V. PROVIDENCE; OR, THE ACCIDENTAL DIFFERENCES OF MEN.

CHAP. I. WISE and IGNORANT.

CHAP. II. RICH and POOR.

CHAP. III. MASTERS and SERVANTS.

CHAP. IV. MAGISTRATES and SUBJECTS.

BOOK VI. THE SOCIAL DUTIES.

CHAP. I. BENEVOLENCE.

CHAP. II. JUSTICE.

CHAP. III. CHARITY.

CHAP. IV. GRATITUDE.

CHAP. V. SINCERITY.

CHAP. VI. RELIGION.

THE OECONOMY OF HUMAN LIFE. PART SECOND.

BOOK 1. MAN considered in the general.

CHAP I. Of the HUMAN FRAME and STRUCTURE.

CHAP. II. Of the USE of the SENSES.

CHAP. III. The SOUL of MAN, its ORIGIN and AFFECTIONS.

CHAP. IV. Of the PERIODS and USES of HUMAN LIFE.

BOOK II. MAN considered in regard to his INFIRMITIES, and their EFFECTS.

CHAP. I. VANITY.

CHAP. II. INCONSTANCY.

CHAP. III. WEAKNESS.

CHAP. IV. Of the INSUFFICIENCY of KNOWLEDGE.

CHAP. V. MISERY.

CHAP. VI. JUDGMENT.

CHAP. VII. PRESUMPTION.

BOOK III. Of the AFFECTIONS of MAN, which are hurtful to himself and others.

CHAP. I. COVETOUSNESS.

CHAP. III. REVENGE.

CHAP. IV. CRUELTY, HATRED, and ENVY.

CHAP. V. HEAVINESS of HEART.

BOOK IV. Of the ADVANTAGES man may acquire over his FELLOW-CREATURES.

CHAP. I. NOBILITY and HONOUR.

CHAP. II. SCIENCE and LEARNING.

BOOK V. Of NATURAL ACCIDENTS.

CHAP. I. PROSPERITY and ADVERSITY.

CHAP II. PAIN and SICKNESS.

CHAP. III. DEATH.

MORAL REFLECTIONS.

§

ON SELF-LOVE.

MAXIMS.

APHORISMS ON MAN.

THE POLITE PHILOSOPHER.

INTRODUCTION.

§

TEN PRECEPTS, Which WILLIAM, Lord Burghley, Lord High Treasurer of England, gave to his second Son, Robert •ecil, afterwards the Earl of Salisbury.

THE WAY TO WEALTH, Written by Dr. FRANKLIN, Being the Preface to an old Pennsylvania Almanac, called Poor Richard improved.

SELECT SENTENCES. IN PRAISE OF VIRTUE.

ON CRUELTY TO INFERIOR ANIMALS.

DETACHED SENTENCES.

OLD ITALIAN PROVERBS.

OLD SPANISH PROVERBS.

OLD ENGLISH PROVERBS.

A FABLE.

THE TABLET OF MEMORY, COMPREHENDING AN EPITOME OF GENERAL HISTORY.

BEFORE CHRIST.

AFTER CHRIST.

Men of Learning and Genius. N. B. By the Dates is implied the Time when the Writers died: but when that period happens not to be known, the age in which they flourished is signified by fl.

BEFORE CHRIST.

AFTER CHRIST.

MODERN AUTHORS.

§

§

[Page]

[Page]

THE Gentleman's POCKET LIBRARY.

CONTAINING,

1. THE PRINCIPLES OF POLITENESS.

2. THE ECONOMY OF HUMAN LIFE.

3. ROCHEFOUCAULD'S MORAL REFLEXIONS.

4. LAVATER'S APHORISMS ON MAN.

5. THE POLITE PHILOSOPHER.

6. THE WAY TO WEALTH, BY DR. FRANKLIN.

7. SELECT SENTENCES.

8. DETACHED SENTENCES.

9. OLD ITALIAN, SPANISH AND ENGLISH PROVERBS.

10. A TABLET OF MEMORY.

BOSTON: PRINTED AND SOLD BY W. SPOTSWOOD. SOLD ALSO BY H. AND P. RICE, PHILADELPHIA. 1794.

CONTENTS.

[Page]

PRINCIPLES OF POLITENESS.

Introduction, 1

On Modesty, ib.

Lying, 3

Good-Breeding, 4

Genteel Carriage, 7

Cleanliness of Person, 9

Dress, 10

Elegance of Expression, 11

Address, Phraseology and Small-Talk, 13

Observation, 14

Absence of Mind, 15

Knowledge of the World, 16

Choice of Company, 21

Laughter, 22

Sundry little Accomplishments, 24

Employment of Time, 30

Dignity of Manners, 31

Rules for Conversation, 33

ECONOMY OF HUMAN LIFE.

Introduction, 40

Duties that relate to Man, considered as an Individual, ib.

On Woman, 50

On Consanguinity; or, Natural Relations, 51

Providence; or, the Accidental Differences of Men, 53

The Social Duties, 57

Man considered in general, 62

Man considered in regard to his Infirmities, and their Effects, 67

[Page] Of the Affections of Man, which are hurtful to himself and others, 78

Of the Advantages Man may acquire over his Fellow-Creatures, 85

Of Natural Accidents, 88

ROCHEFOUCAULD'S MORAL REFLEXIONS, 91

LAVATER'S APHORISMS ON MAN, 121

THE POLITE PHILOSOPHER, 157

LORD BURGHLEY'S TEN PRECEPTS, 178

THE WAY TO WEALTH, 181

Select Sentences, 186

On Cruelty to Inferior Animals, 187

Detached Sentences, 190

Old Italian Proverbs, 195

—Spanish Proverbs, 205

—English Proverbs, 213

A Fable, from the Latin of the celebrated Linnaeus, 219

TABLET OF MEMORY, 221

THE PRINCIPLES OF POLITENESS.

[Page]

AS all young men, on their first outset in life, are in want [...] some experienced and friendly hand to bring them for [...] [...] and teach them a knowledge of the world; I think I cannot do the rising generation a greater service, than by directing the young man's steps, and teaching him how to make his way among the crowd. I will suppose him already instructed in the principles of religion and the necessity of moral virtues: (for without these he must be most unhappy) of course shall, in a series of chapters, point out under distin [...] heads, the qualifications necessary to make him well received [...] world, without which he cannot expect to bear his part in life, agreeable to his own wishes, or the duty he owes to society; and a [...] [...] d [...]sty is the basis of a proper reception, I shall begin with that.

MODESTY.

MODESTY is a polite accomplishment, and generally an attendant upon merit▪ It is engaging in the highest degree, and wins the hearts of all our acquaintance. On the contrary, none are more disgustful [...] company than the impudent and presuming.

The man who is [...] occasions, commending and speaking well of himself, we naturally dislike. On the other hand, he who studies to conceal [...] deserts, who does justice to the merit of others, who talks [...] little of himself, and that with modesty, makes a favourable impression on the persons he is conversing with, captivates their minds, and gains their esteem.

Modesty, however, widely differs from an awkward bashfulness, which is as much to be condemned as the other is to be applauded. To appear simple is as ill-bred as to be impudent. A young man ought to be able to come into a room and address the company without the least embarrassment. To be out of countenance when spoken to, and not to have an answer ready, is ridiculous to the last degree.

[Page] An awkward country fellow, when he comes into company better than himself, is exceedingly disconcerted. He knows not what to do with his hands or his hat, but either puts one of them in his pocket, and dangles the other by his side; or perhaps twirls his hat on his fingers, or fumbles with the button. If spoken to, he is in a much worse situation; he answers with the utmost difficulty, and nearly stammers; whereas, a gentleman who is acquainted with life, enters a room with gracefulness, and a modest assurance, addresses persons whom he does not know, in an easy and natural manner, and without the least embarrassment. This is the characteristic of good breeding, a very necessary knowledge in our intercourse with men; for one of inferior parts, with the behaviour of a gentleman, is frequently better received than a man of sense, with the address and manners of a clown.

Ignorance and vice are the only things we need be ashamed of; steer clear of these, and you may go into any company you will; not that I would have a young man throw off all dread of appearing abroad, as a fear of offending or being disesteemed, will make him preserve a proper decorum. Some persons, from experiencing the inconveniencies of false modesty, have run into the other extreme, [...] acquired the name of impudent. This is as great a fault as the other. A well-bred man keeps himself between the two, and steers the middle way. He is easy and firm in every company, is modest, but not bashful, steady, but not impudent. He copies the manners of the better sort of people, and conforms to their customs with ease and attention.

Till we can present ourselves in all companies with coolness and unconcern, we can never present ourselves well; nor will a man ever be supposed to have kept good company▪ or ever be acceptable in such company, if he cannot appear there easy and unembarrassed. A modest assurance, in every part of life, is the most advantageous qualification we can possibly acquire.

Instead of becoming insolent, a man of sense, under a consciousness of merit, is more modest. He behaves himself indeed with firmness, but without the least presumption. The man who is ignorant of his own merit, is no less a fool, than he who is constantly displaying it. A man of understanding avails himself of his abilities, but never boasts of them; whereas the timid and bashful can never push himself in life, be his merit as great as it will; he will be always kept behind by the forward and the bustling. A man of abilities, and acquainted with life, will stand as firm in defence of his own rights, as the most impudent man alive; but then he does it with a seeming modesty. Thus, manner is every thing; what is impudence in one, is proper assurance only in another; for firmness is commendable, but an overbearing conduct is disgustful.

Forwardness being the very reverse of modesty, follow rather than lead the company: that is, join in discourse upon subjects, rather than start one of your own; if you have parts, you will have opportunities enough of showing them on every topic of conversation; and if you have none, it is better to expose yourself upon a subject of other people's than one of your own.

But, be particularly careful not to speak of yourself, if you can help it. An impudent fellow lugs in himself abruptly upon all occasions, [Page] and is ever the hero of his own story. Others will colour their arrogance with, "It may seem strange, indeed, that I should talk in this manner of myself; it is what I by no means like, and should never do, if I had not been cruelly and unjustly accused; but when my character is attacked; it is a justice I owe to myself to defend it." This veil is too thin not to be seen through on the first inspection.

Others again, with more art, will modestly boast of all the principal virtues, by calling these virtues, weaknesses, and saying, they are so unfortunate as to fall into weaknesses. "I cannot see persons suffer," says one of this cast, "without relieving them; though my circumstances are very unable to afford it." "I cannot avoid speaking truth, though it is often very imprudent," and so on.

This angling for praise is so prevailing a principle, that it frequently stoops to the lowest objects. Men will often boast of doing that, which, if true, would be rather a disgrace to them than otherwise. One man affirms, that he rode twenty miles within the hour; 'tis probably a lie, but suppose he did, what then? He had a good horse under him, and is a good jocky. Another swears he has often, at a sitting, drank five or six bottles to his own share. Out of respect to him, I will believe him a liar, for I would not wish to think him a beast.

These and many more are the follies of [...] [...] people, which, while they think they procure them esteem, in reality make them despised.

To avoid this contempt, therefore, never speak of yourself at all, unless necessity obliges you; and even then take care to do it in such a manner, that it may not be construed into fishing for applause. Whatever perfections you may have, be assured, people will find them out; but whether they do or not, nobody will take them upon your own word. The less you say of yourself, the more the world will give you credit for; and the more you say, the less they will believe you.

LYING.

OF all the vices, there is none more criminal, more mean, and more ridiculous, than lying. The end we design by it, is very seldom accomplished, for lies are always found out, at one time or other; and yet there are persons who give way to this vice, who are otherwise of good principles, and have not been ill educated.

Lies generally proceed from vanity, cowardice, and a revengeful disposition, and sometimes from a mistaken notion of self-defence.

He who tells a malicious lie, with a view of injuring the person he speaks of, may gratify his wish for a while, but will in the end, find it recoil upon himself; for as soon as he is detected, (and detected he most certainly will be) he is despised for the infamous attempt, and whatever he may say hereafter of that person, will be considered as false, whether it be so or not.

If a man lies, shuffles or equivocates, for, in fact, they are all [Page] alike, by way of excuse for any thing he has said or done, he aggravates the offence, rather than lessens it; for the person to whom the lie is told, has a right to know the truth, or there should have been no occasion to have framed a falsehood. This person, of course will think himself ill-treated for being a second time affronted; for what can be a greater affront than an attempt to impose upon any man's understanding? Besides, lying in excuse for a fault, betrays fear, than which nothing is more dastardly, and unbecoming the character of a gentleman.

There is nothing more manly, or more noble, if we have done wrong, than frankly to own it. It is the only way of meeting forgiveness. Indeed, confessing a fault, and asking pardon, with great minds, is considered as a sufficient attonement. "I have been betrayed into an error," or, "I have injured you, sir, and am heartily ashamed of it, and sorry for it," has frequently disarmed the person injured, and, where he would have been our enemy, has made him our friend.

There are persons also, whose vanity leads them to tell a thousand lies. They persuade themselves, that, if it be no way injurious to others, it is harmless and innocent, and they shelter their falsehoods under the softer name of untruths. These persons are foolish enough to imagine, that if they can recite any thing wonderful, they draw the attention of the company, and if they themselves are the objects of that wonder, they are looked up to as persons extraordinary. This has made many a man see things that never were in being, hear things that never were said, and atchieve feats that never were attempted, and dealing always in the marvellous. Such may be assured, however unwilling the persons they are conversing with, may be to laugh in their faces, that they hold them secretly in the highest contempt; for he who will tell a lie thus idly, will [...] scruple to tell a greater where his interest is concerned. Rather than any person should doubt of my veracity for one minute, I would deprive myself of telling abroad either what I had really seen or heard, if such things did not carry with them the face of probability.

Others again will boast of the great respect they met with in certain companies; of the honours that are continually heaped on them there; of the great price they give for every thing they purchase, and this is to be thought of consequence; but unless such people have the best and most accurate memory, they will, perhaps, very soon after, contradict their former assertions, and subject themselves to contempt and derision.

Remember then, as long as you live, that nothing but strict truth can carry you through life with honour and credit. Liars are not only disagreeable, but dangerous companions, and, when known, will ever be shunned by men of understanding. Besides, as the greatest liars are generally the greatest fools, a man who addicts himself to this detestable vice, will not only be looked upon as vulgar, but will never be considered as a man of sense.

GOOD-BREEDING.

VOID of good-breeding, every other qualification will be imperfect, unadorned, and to a certain degree unavailing.

[Page] Good breeding being the result of good sense and good nature, is it not wonderful that people possessed of the one, should be deficient in the other? The modes of it varying according to persons, places and circumstances, cannot, indeed, be acquired otherwise than by time and observation, but the substance is every where and always the same.

What good morals are to society in general, good manners are to particular ones; their band and security. Of all actions, next to that of performing a good one, the consciousness of rendering a civility, is the most grateful.

We seldom see a person, let him be ever so ill-bred, wanting [...] respect to those whom he acknowledges to be his superiors; the manner of showing this respect, then, is all I contend for. The well-bred man expresses it naturally and easily, while he who is unused to good company expresses it awkwardly. Study, then, to show that respect which every one wishes to show, in an easy and graceful way▪ but this must be learned by observation.

In company with our equals, or in mixed companies▪ a greater latitude may be taken in your behaviour; yet it should never exceed the bounds of decency; for though no one in this case, can claim any distinguished marks of respect, every one is entitled to civility and good manners. A man need not, for example, fear to put his hands in his pockets, take snuff, fit, stand, or occasionally walk about the room; but it would be highly unbecoming to whistle, wear his hat, loosen his garters, or throw himself across the chairs. Such liberties are offensive to our equals, and insulting to our inferiors. Easiness of carriage, by no means implies inattention and carelessness. No one is at liberty to act in all respects as he pleases; [...]ut is bound by the laws of good manners, to behave with decorum.

Let a man talk to you ever so stupidly or frivolously, not to pay some attention to what he says, is savageness to the greatest degree. Nay, if he even forces his conversation on you, it is worse than rudeness not to listen to him; for your inattention in this case, tells him in express terms, that you think him a blockhead, and not worth the hearing. Now, if such behaviour is rude to men, it is much more so to women, who be their rank what it will, have [...] account of their sex, a claim to officious attention from the men. Their little wants and whims, their likes and dislikes, and even their impertinencies, are particularly attended to and flattered, and their very thoughts and wishes guessed at and instantly gratified by every well-bred man.

In promiscuous companies you should vary your address agreeable to the different ages of the persons you speak to. It would be rude and absurd to talk of your amours or your pleasures, to men of certain dignity and gravity, to clergymen, or men in years; but still you should be as easy with them as with others; your manner only should be varied; you should if possible double your e [...] pect and attention to them; and were you to insinuate occasionally, that from their observation and experience you wish to profit, you would insensibly win their esteem: for flattery, if not fuls [...]me and gross, is agreeable to all.

When invited to dinner or supper, you must never usurp the best [Page] places, the best dishes, &c. but always decline them, and offer them to others, except, indeed, you are offered any thing by a superior, when it would be a rudeness, if you liked it, not to accept it immediately, without the least apology. Thus for example, was a superior, the master of the table, to offer you a thing of which there was but one, to pass it to the person next you, would be directly charging him that offered it to you, with a want of good manners and proper respect to his company; or, if you were the only stranger present, it would be a rudeness if you would make a feint of refusing it, without the customary apology, "I cannot think of taking it from you, sir;" or, "I am sorry to deprive you of it;" as it is supposed he is conscious of his own rank, and if he chose not to give it, would not have offered it; your apology, therefore, in this case, is putting him upon an equality with yourself. In like manner, it is rudeness to draw back when requested by a superior to pass a door first, or to step into a carriage before him. In short, it would be endless to particularise all the instances in which a well-bred man shows his politeness in good company, such as not yawning, singing, whistling, warming his breech at the fire, lounging, putting his legs upon the chairs, and the like; familiarities, every man's good sense must condemn, and good breeding abhor.

But good breeding consists in more than merely not being ill-bred. To return a bow, speak when you are spoken to, and saying nothing rude, are such negative acts of good breeding, that they are little more than not being a brute. Would it not be a very poor recommendation of any man's cleanliness, to say, that, he was not offensive? If we wish for the good will and esteem of our acquaintance, our good breeding must be active, cheerful, officious and seducing.

For example, should you invite any one to dine or sup with you, recollect whether ever you had observed them to prefer one thing to another, and endeavour to procure that thing; when at table, say, "At such a time, I think, you secured to give this dish a preference, I therefore ordered it." "This is the wine I observed you best like, I have therefore been at some pains to procure it." Trifling as these things may appear, they prove an attention to the person they are said to; and as attention in trifles is the test of respect, the compliment will not be lost.

I need only refer you to your own breast. How have these little attentions when shown you by others, flattered that self-love which no man is free from? They incline and attach us to that person, and prejudice us afterwards to all that he says or does. The declaration of the women in a great degree, stamps a man's reputation of being either ill or well bred; you must then, in a manner overwhelm them with these attentions; they are used to them, and naturally expect them; and to do them justice, they are seldom lost upon them. You must be sedulous to wait upon them, pick up with alacrity any thing they drop, and be very officious in procuring their carriages or chairs in public places; he blind to what you should not see, and deaf to what you should not hear. Opportunities of showing these attentions are continually [Page] presenting themselves; but in case they should not, you must study to create them.

If ever you would be esteemed by the women, your conversation to them should be always respectful, lively, and addressed to their vanity. Every thing you say or do, should tend to show a regard to their beauty or good sense: even men are not without their vanities of one kind or other, and flattering that vanity by words and looks of approbation, is one of the principal characters of good breeding.

Address and manners, with weak persons, who are actually three-fourths of the world, are every thing; and even people of the best understanding are taken in with them. Where the heart is not won, and the eye pleased, the mind will be seldom on our side.

In short, learning and erudition, without good breeding, is tiresome and pedantic; and an ill-bred man is as unfit for good company as he will be unwelcome in it. Nay, he is full as unfit for business as for company. Make then, good breeding the great object of your thoughts and actions. Be particularly observant of, and endeavour to imitate, the behaviour and manners of such as are distinguished by their politeness; and be persuaded, that good breeding is to all worldly qualifications, what charity is to all christian virtues; it adorns merit, and often covers the want of it.

GENTEEL CARRIAGE.

NEXT to good breeding, is a genteel manner and carriage, wholly free from those ill habits, and awkward actions which many very worthy persons are addicted to.

A genteel manner of behaviour, how trifling soever it may seem, is of the utmost consequence in private life. Men of very inferior parts have been esteemed, merely for their genteel carriage and good-breeding, while sensible men have given disgust for want of it. There is something or other that prepossesses us at first sight in favour of a well-bred man, and makes us wish to like him.

When an awkward fellow first comes into a room, he attempts to bow, and his sword if he wears one, goes between his legs, and nearly throws him down. Confused and ashamed, he stumbles to the upper end of the room, and seats himself in the very chair he should not. He there begins playing with his hat, which he presently drops; and recovering his hat, he lets fall his cane; and in picking up his cane, down goes his hat again; thus, 'tis a considerable time before he is adjusted. When his tea or coffee: [...] handed to him, he spreads his handkerchief upon his knees, [...] his mouth, drops either the cup or the saucer, and f [...]ills the tea or coffee in his lap.

At dinner he is more uncommonly awkward; there he tucks his napkin through a button-hole, which tickles his chin, and occasions [Page] him to make a variety of wry faces; he seats himself upon the edge of the chair, at so great a distance from the table, that he frequently drops his meat between his plate and his mouth; he holds his knife, fork and spoon differently from other people; eats with his knife, to the manifest danger of his mouth; picks his teeth with his fork, rakes his mouth with his finger, and puts his spoon, which has been in his throat a dozen times, into the [...] again. If he is to carve, he cannot hit the joint, but in [...] to cut through the bone, splashes the sauce over every body's cloaths. He generally daubs himself all over, his elbows are in the next person's plate, and he is up to the nuckles in soup and grease. If he drinks, it is with his mouth full, interrupting the whole company with, "To your good health, sir," and, "My service to you:" perhaps coughs in his glass, and besprinkles the whole table. Further, he has perhaps a number of disagreeable tricks, he snuffs up his nose, picks it with his finger, blows it, and looks into his handkerchief, crams his hand into his bosom, and next into his breeches. In short, he neither dresses nor acts like any other person, but is particularly awkward in every thing he does. All this, I own, [...] nothing in it criminal; but it is such an offence to good manners and good breeding, that it is universally despised; it [...] a man ridiculous in every company, and of course ought carefully to be avoided by every one who would wish to please.

From this picture of the ill-bred man, you will easily discover that of the well-bred; for you may readily judge what you ought to do, when you are told what you ought not to do; a little attention [...] manners of those who have seen the world, will make a proper behaviour habitual and familiar to you.

Actions, that would otherwise be pleasing, frequently become ridiculous by your manner of doing them. If a lady drops her [...] in company, the worst bred-man will immediately pick it up and give it to her; the best-bred-man can do no more; but then he does it in a graceful manner, that is sure to please, whereas the other would do it so awkwardly as to be laughed at.

You may also know a well-bred person by his manner of sitting [...]

Ashamed and confused the awkward man sits in his chair, stiff and bolt upright, whereas the man of fashion is easy in every position; instead of lolling or lounging as he sits, he leans with elegance, and by varying his attitudes, shows that he has been used to good company. [...] be one part of your study then, to learn to sit genteelly in different companies, to loll gracefully where you are authorised to take that liberty, and to sit up respectfully, where that freedom is not allowable.

In short, you cannot conceive how advantageous a graceful carriage and pleasing address are; upon all occasions they ensnare the affecti [...] [...] a prepossession in our favour, and play about the heart [...] it.

[...] acquire a graceful air, you must attend to your dancing; [...] either sit, stand or walk well, unless [...] dances well. And [...] to dance, be particularly attentive to the motions [...] arms, for a stiffness in the wrist will make any man look awkward [Page] if a man walks well, presents himself well in company, wears his [...]at well, moves his head properly, and his arms gracefully, it is almost all that is necessary.

There is also an awkwardness in speech, that naturally falls under his head, and ought to, and may be guarded against; such as forgeting names, and mistaking one name for mother; to speak of Mr. What-dy'e-call-him, or You know-who, Mrs. Thingum, What's-her-name, or How-dy'e-call-her, is exceeding awkward and vulgar. 'Tis the same to address people by improper titles, as sir, for my lord; to begin a story without being able to finish it, and break off in the middle, with, "I have forgot the rest."

Our voice and manner of speaking too, should likewise be attended to. Some will mumble over their words, so as not to be intelligible, and others will speak so fast as not to be understood; and, in doing this, will sputter and spit in your face; some will bawl as if they were speaking to the deaf; others will speak so low as scarcely to be heard; and many will put their faces so close to yours, as to offend you with their breath. All these habits are horrid and disgustful, but may easily be got the better of with care. They are the vulgar characteristics of a low-bred man, or are proofs that very little pains have been bestowed in his education. In short, an attention to these little matters are of greater importance than you are aware of; many a sensible man having lost ground for want of those little graces, and many a one possessed of these perfections alone, has made his way through life, that otherwise would not have been noticed.

CLEANLINESS OF PERSON.

BUT, as no one can please in company, however graceful his air, unless he be clean and neat in his person, this qualification comes next to be considered.

Negligence of one's person not only implies an insufferable indolence, but an indifference whether we please or not. In others it betrays an insolence and affectation, arising from a presumption that they are sure of pleasing, without having recourse to those means which many are obliged to use.

He who is not thoroughly clean in his person, will be offensive to all he converses with. A particular regard to the cleanliness of your mouth, teeth, hands and nails, is but common decency. A soul mouth, and unclean hands, are certain marks of vulgarity; the first is the cause of an offensive breath, which nobody can bear, and the last is declarative of dirty work; one may always know a gentleman by the state of his hands and nails. The flesh at the roots should be kept back, so as to show the semi-circles at the bottom of the nails; the edges of the nails should never he cut down below the ends of the fingers, nor should they be suffered to grow longer than the fingers. When the nails are cut down to the [...], it is a shrewd sign that the man is a mechanic, to whom [...] nails would be troublesome, or that he gets his bread by [...] and if they are longer than his fingers ends, and encircled [Page] with a black rim, it foretells he has been laboriously and meanly employed, and too fatigued to clean himself; a good apology for want of cleanliness in a mechanic, but the greatest disgrace that can attend a gentleman.

These things may appear too insignificant to be mentioned; but when it is considered that a thousand little nameless things, which every one feels, but no one can describe, conspire to form that whole of pleasing, I hope you will not call them trifling. Besides a clean shirt, and a clean person, are as necessary to health, as not to offend other people. It is a maxim with me, which I have lived to see verified, that he who is negligent at twenty years of age, will be a sloven at forty, and intolerable at fifty.

DRESS.

NEATNESS of person, I observed, was as necessary as cleanliness; of course some attention must be paid to your dress.

Such is the absurdity of the times, that to pass well with the world, we must adopt some of its customs, be they ridiculous or not.

In the first place, to neglect one's dress, is to affront all the female part of our acquaintance. The women in particular pay an attention to their dress; to neglect therefore your's, will displease them, as it would be tacitly taxing them with vanity, and declaring that you thought them not worthy that respect which every body else does. And, as I have mentioned before, as it is the women who stamp a young man's credit in the fashionable world, if you do not make yourself agreeable to the women, you will assuredly lose ground among the men.

Dress, as trifling as it may appear to a man of understanding, prepossesses on the first appearance, which is frequently decisive. And indeed we may form some opinion of a man's sense and character from his dress. Any exceeding of the fashion, or any affectation in dress, whatever, argues a weakness in understanding, and nine times out of ten it will be found out so.

There are few young fellows but what display some character or other in this shape. Some would be thought fearless and brave; these wear a black cravat, a short coat and waistcoat, and an uncommon long sword, hanging to their knees, a large hat fiercely cocked, and are FLASH all over. Others affect to be country squires; these will go about in buckskin breeches, brown frock, and a great oaken cudgel in their hands, slouched hats, with their hair undressed, and tucked up under them to an enormous size, and imitate grooms, and country boobies so well externally, that there is not the least doubt of their resembling them as well internally. Others again, paint and powder themselves so much, and dress so finically, as leads us to suppose they are only girls in boys cloaths. Now a sensible man carefully avoids all this, or any other affectation. He dresses as fashionably and well as persons of [Page] he best families, and the best sense; if he exceeds them, he [...] a coxcomb; if he dresses worse; he is unpardonable.

Dress yourself fine, then, if possible, or plain, agreeable to [...]he company you are in; that is, conform to the dress of others, and avoid the appearance, of being tumbled. Imitate those reasonable people of your own age, whose dress is neither remarked is too neglected, or too much studied. Take care to have your cloaths well made, in the fashion, and to fit you, or you will, after all, appear awkward. When once dressed, think no more of it; show no fear of discomposing your dress, but let all your [...]motions be as easy and unembarrassed, as if you was at home in your dishabille.

ELEGANCE OF EXPRESSION.

HAVING mentioned elegance of person, I will proceed to elegance of expression.

It is not one or two qualifications [...] complete the gentleman; it must be a union of many; [...] graceful speaking is as essential as gracefulness of person. Every man cannot be an harmonious speaker; a roughness or coarseness of voice may prevent it; but if there are no natural imperfections, if a man does not stammer or lisp, or has not lost his teeth, he may speak gracefully, nor will all these defects, if he has a mind to it, prevent him from speaking correctly.

Nobody can attend with pleasure to a bad speaker. One who tells his story ill, be it ever so important, will tire even the most patient. If you have been present at the performance of a good tragedy, you have doubtless been sensible of [...] effects of a speech well delivered; how much it has [...] and affected you; and on the contrary, how much [...] ill-spoken one has disgusted you. 'Tis the same in common conversation; he who speaks deliberately, distinctly and correctly; he who makes use of the best words to express himself, and varies his voice according to the nature of the subject, will always please; while the thick or hasty speaker, he who mumbles out a set of ill-chosen words, utters them ungrammatically, or with a dull monotony, will tire and disgust. Be assured, then, the air, the gesture, the looks of a speaker, a proper accent, a just emphasis, and tuneful cadence, are full as necessary to please and [...] attended to, as the subject matter itself.

People may talk what they will of solid reasoning and sound sense; without the graces and ornaments of language, they will neither please or persuade. In common discourse, even trifles elegantly expressed, will be better received than the best of arguments, homespun and unadorned.

A good way to acquire a graceful utterance is, to read aloud to some friend every day, and beg of him to set you right, in [...]ase you read too fast, do not observe the proper stops, lay a wrong emphasis, or utter your words indistinctly. You may even read [Page] aloud to yourself, where such a friend is not at hand, and you will find your own ear a good corrector. Take care to open your teeth when you read or speak, and articulate every word distinctly, which last cannot be done, but by sounding the final letter. But above all, endeavour to vary your voice, according to the matter, and avoid a monotony. By a daily attention to this, it will, in a little time, become easy and habitual to you.

Pay an attention also to your looks and your gesture, when talking even on the most trifling subjects; things appear very different, according as they are expressed, looked and delivered.

Now, if it is necessary to attend so particularly to our manner of speaking, it is much more so, with respect to the matter. Fine turns of expression, a genteel and correct style, are ornaments as requisite to common sense, as polite behaviour and an elegant address are to common good manners: they are great assistants in the point of pleasing. A gentleman, 'tis true, may be known in the meanest garb, but [...] admits not of a doubt, that he would be better received into [...] company, genteelly and fashionably dressed, than was he to appear in dirt and letters.

Be careful then of your style upon all occasions; whether you write or speak, study for the best words and best expressions, even in common conversation, or the most familiar letters. This will prevent your speaking in a hurry, than which nothing is more vulgar; though you may be a little embarrassed at first, time and use will render it easy. It is no such difficult thing to express ourselves well on subjects we are thoroughly acquainted with, if we think before we speak, and no one should presume to do otherwise. [...] you have said a thing, consider deliberately with yourself, [...] you could not have expressed yourself better: and if you are in doubt of the propriety or elegancy of any word, search for it in some dictionary*, o [...] some good author while you remember it; never be sparing of your trouble, while you wish to improve, and my word for it, a very little time will make this matter habitual.

In order to speak grammatically and to express yourself pleasingly, I would recommend it to you to translate often any language you are acquainted with into English, and to correct such translation, until the words, their order, and the periods, are agreeable to your own ear.

Vulgarism in language is another distinguished mark of bad company and education. Expressions may be correct in themselves, and yet be vulgar, owing to their not being fashionable; for language as manners are both established by the usage of people of fashion.

The conversation of a low bred man is filled up with proverbs and hackneyed sayings. Instead of observing that tastes are different [Page] and that most men have one peculiar to themselves, he will give you "What is one man's meat, is another man's poison;" [...] "Every one to their liking, as the old woman said when she kissed her cow." He has ever some favourite word, which he lugs in upon all occasions, right or wrong: such as vastly angry, vastly kind; devilish ugly, devilish handsome; immensely great, immensely little. Even his pronunciation carries the mark of vulgarity along with it; he calls the earth, yearth; finances, fin'ances; he goes to wards and not towards such a place. He affects to use hard words to give him an appearance of a man of learning, but frequently mistakes their meaning, and seldom, if ever pronounces them properly.

All this must be avoided, if you would not be supposed to have kept company with footmen and housemaids. Never have recourse to proverbial or vulgar sayings; use neither favourite nor hard words; but seek for the most elegant; be careful in the management of them, and depend on it your labour will not be lost; for nothing is more engaging than [...] fashionable and polite address.

ADDRESS, PHRASEOLOGY AND SMALL-TALK.

IN all good company, we meet with a certain manner, phraseology and general conversation, that distinguishes the man of fashion. This can only be acquired by frequenting good company and being particularly attentive to all that passes there.

When invited to dine or sup at the house of any well-bred man, observe how he does the honours of his table, and mark his manner of treating his company.

Attend to the compliments of congratulation or condolence that he pays; and take notice of his address to his superiors, his equals and his inferiors; nay his very looks and tone of voice are worth your attention, for we cannot please without an union of them all.

There is a certain distinguishing diction that marks the man of fashion, a certain language of conversation that every gentleman should be master of. Saying to a man just married, "I wish you joy," or to one who had lost his wife, "I am sorry for your loss," and both perhaps with an unbecoming countenance, may be civil, but it is nevertheless vulgar. A man of fashion will express the same thing more elegantly, and with a look of sincerity, that, shall attract the esteem of the person he speaks to. He will advance to the one with warmth and cheerfulness, and perhaps squeezing him by the hand, will say, "Believe me, my dear sir, I have scarce words to express the joy I feel, upon your happy alliance with such and such a family, &c." to the other in affliction he will advance flower, and with a peculiar composure of voice and countenance, begin his compliments of condolence with, "I hope sir, you will do me the justice to be persuaded, that I am not insensible of your unhappiness, that I take part in your distress, and shall ever be affected where you are so."

[Page] Your first address to, and indeed all your conversation with, your superiors, should be open, cheerful and respectful; with your equals, warm and animated; with your inferiors, hearty, free and unreserved.

There is a fashionable kind of small-talk, which however trifling it may be thought, has its use in mixed companies: of course you should endeavour to acquire it. By small-talk I mean, a good deal to say on unimportant matters: for example, foods, the flavour and growth of wine, and the chit-chat of the day. Such conversation will serve to keep off serious subjects that might create disputes. This chit-chat is chiefly learned by frequenting the company of the ladies.

OBSERVATION.

AS the art of pleasing is to be learnt only by frequenting the best companies, we must endeavour to pick it up in such companies by observation; for it is not sense and knowledge alone that will acquire esteem; th [...]se certainly are the first and necessary foundations for pleasing, but they will by no means do, unless attended with manners and attentions.

There have been people who have frequented the first companies all their life-time, and yet have never got rid of their natural stiffness and awkwardness; but have continued as vulgar as if they never were out of a servant's hall: this has been owing to carelessness, and a want of attention to the manners and behaviour of others.

There are a great many people likewise, who busy themselves the whole day, [...] who in fact do nothing. They have possibly taken up a boo [...] [...] two or three hours, but from a certain in attention that grows upon them the more it is indulged, know no more of the contents, than if they had not looked into it: nay, it is impossible for any one to retain what he reads, unless he reflects and reasons upon it as he goes on. When they have thus lounged away an hour or two, they will saunter into company, without attending to any thing that passes there, but if they think at all, are thinking of some trifling matter, that ought not to occupy their attention; thence perhaps, they go to the play, where they stare at the company and lights, without attending to the piece, the very thing they went to see. In this manner they wear away their hours, that might otherwise be employed to their [...]provement and advantage. This silly suspension of thought they would pass for absence of mind—ridiculous!—Wherever you are, let me recommend it to you to pay an attention to all that passes; observe the characters of the persons you are with, and the subjects of their conversation; listen to every thing that is said, see every thing that is done, and (according to the vulgar saying) have your eyes and your ears about you.

A continual inattention to matters that occur, is the characteristic of a weak mind; the man who gives way to it, is little less than a trifler, a blank in society, which every sensible person overlooks; [Page] surely what is worth doing, is worth doing well, and nothing can be well done, if not properly attended to. When I hear a man say, upon being asked about any thing that was said or done in his presence, "that truly he did not mind it." I am ready to knock the fool down, Why did he not mind it?—What had he else to do?—A man of sense and fashion never makes use of this paltry plea, he never complains of a treacherous memory, but attends to and remembers every thing that is either said or done.

Whenever then you go into good company, that is the company of people of fashion, observe carefully their behaviour, their address, and their manner; imitate it as far as in your power. Your attention, if possible, should be so ready as to observe every person in the room at once, their motions, their looks and their turns of expression, and that without staring, or seeming to be an observer. This kind of observation may be acquired by care and practice, and will be found of the utmost advantage to you in the course of life.

ABSENCE OF MIND.

HAVING mentioned absence of mind, let me be more particular concerning it.

What the world calls an absent man is, generally either a very affected one, or a very weak one; but whether weak or affected, he is, in company, a very disagreeable man. Lost in thought, or possibly in no thought at all, he is a stranger to every one present, and to every thing that passes; he knows not his best friends, is deficient in every act of good manners, unobservant of the actions of the company, and insensible of his own. His [...] are quite the reverse of what they ought to be; talk to him of one thing, and he replies as of another. He forgets what he said last, leaves his hat in one room, his cane in another, and his sword in a third; nay if it was not for his buckles, he would even leave his shoes behind him. Neither his arms [...] his legs seem to be a part of his body, and his head is never in a right position. He joins not in the general conversation, except by fits and starts, as if awaking from a dream; I attribute this either to weakness or affectation. His shallow mind is possibly not able to attend to more than one thing at a time; or he would be supposed wrapt up in the investigation of some very important matter. Such men as Sir Isaac Newton or Mr. Locke, might occasionally, have some excuse for absence of mind; it might proceed from that intenseness of thought that was necessary at all times for the scientific subjects they were studying; but for a young man, and a man of the world, who has no such plea to make, absence of mind is a rudeness to the company, and deserves the severest censure.

However insignificant a company may be; however trifling their conversation; while you are with them, do not show them by an inattention, that you think them trifling; that can never be the way to please; but rather fall in with their weakness than otherwise; for, to mortify, or show the least contempt to those we are in company with, is the greatest rudeness we can be guilty of, and what few can forgive.

[Page] I never yet found a man inattentive to the person he feared, or the woman he loved; which convinces me, that absence of mind is to be got the better of, if we think proper to make the trial; and believe me it is always worth the attempt.

Absence of mind is a tacit declaration, that those we are in company with, are not worth attending to; and what can be a greater affront?—Besides, can an absent man improve by what is said or done in his presence?—No; he may frequent the best companies for years together, and all to no purpose. In short, a man is neither fit for business or conversation, unless he can attend to the object before him, be that object what it will.

KNOWLEDGE OF THE WORLD.

A KNOWLEDGE of the world by your own experience and observation is so necessary, that without it we shall act very absurdly, and frequently give offence, when we do not mean it. All the learning and parts in the world will not secure us from it. Without an acquaintance with life, a man may say very good things, but time them so ill, and address them so improperly, that he had much better be silent. Full of himself and his own business, and inattentive to the circumstances and situations of those he converses with, he vents them without the least discretion, says things that he ought not to say, confuses some, shocks others, and puts the whole company in pain, lest what he utters next should prove worse than the last. The best direction I can give you in this matter, is rather to fall in with the conversation of others, than start a subject of your own; rather strive to put them more in conceit with themselves, than draw their attention to you.

A novice in [...] who knows little of mankind, but what he collects from books, lays it down as a maxim, that most men love flattery; in order therefore to please, he will flatter. But how? Without regard either to circumstances or occasion. Instead of those delicate touches, those soft tints, that serve to heighten the piece, he lays on his colours with a heavy hand, and daubs where he means to adorn; in other words, he will flatter so [...], and at the same time so grossly, that while he wishes to please, he puts out of countenance, and is sure to offend. On the contrary, a man of the world, one who has made life his study, knows the power of flattery as well as he; but then he knows how to apply it, he watches the opportunity, and does it indirectly, by inference, comparison and hint.

Man is made up of such a variety of matter, that to search him thoroughly, requires time and attention; for though we are all made of the same materials, and have all the same passions, yet from a difference in their proportion and combination, we vary in our dispositions; what is agreeable to one is disagreeable to another, and what one shall approve another shall condemn. Reason is given us to controul these passions, but seldom does it. Application therefore to the reason of any man, will frequently prove ineffectual, unless we endeavour at the same time to gain his heart.

Wherever then you are, search into the characters of men; find out, [Page] if possible, their foible, their governing passion, or their particular merit; take them on their weak side, and you will generally succeed; their prevailing vanity you may readily discover, by observing their favourite topic of conversation, for every one talks most of what he would be thought most to excel in.

The time should also be judiciously made choice of. Every man has his particular time, when he may be applied to with success, the mollia tempora fandi; but these times are not all day long; they must be found out, watched, and taken advantage of. You could not hope for success in applying to a man about one business, when he was taken up with another, or when his mind was affected with excess of grief, anger, or the like.

You cannot judge of other mens minds better than by studying your own; for though some men have one foible, and another has another, yet men in general are very much alike. Whatever pleases or offends you, will in similar circumstances, please or offend others; if you find yourself hurt when another makes you feel his superiority, you will certainly, upon the common rule of right, do as you would be done by, take care not to let another feel your superiority, if you have it; especially if you wish to gain his interest or esteem. If disagreeable insinuations, open contradictions or oblique sneers vex and anger you, would you use them where you wished to please? Certainly not. Observe then, with care the operations of your own mind, and you may in a great measure read all mankind.

I will allow that one bred up in a cloyster or college may reason well on the structure of the human mind; he may investigate the nature of man, and give a tolerable account of his head, his heart, his passions, and his sentiments: but at the same time he may know nothing of him; he has not lived with him, and of course can know but little how those sentiments or those passions will work—He must be ignorant of the various▪ [...]rejudices, propensities and antipathies that always bias him, and frequently determine him. His knowledge is acquired only from theory, which differs widely from practice; and if he forms his judgment from that alone, he must be often deceived; whereas a man of the world, one who collects his knowledge from his own experience and observation, is seldom wrong; he is well acquainted with the operations of the human mind, [...] into the heart of man; reads his words before they are uttered; sees his actions before they are performed; knows what will please, and what will displease, and foresees the event of most things.

Labour then to acquire this intuitive knowledge; attend carefully to the address, the arts and manners of those acquainted with life, and endeavour to imitate them. Observe the means they take to gain the favour and conciliate the affections of those they associate with; pursue those means, and you will soon gain the esteem of all that know you.

How often have we seen men governed by persons very much their inferiors in point of understanding, and even without their knowing it? A proof that some men have more worldly dexterity than others; they find out the weak and unguarded part, make their attack there, and the man surrenders.

Now from a knowledge of mankind, we shall learn the advantage of two things, the command of our temper and our countenances; [Page] a trifling disagreeable incident shall perhaps anger one unacquainted with life, or confound him with shame; shall make him rave like a mad-man, or look like a fool; but a man of the world will never understand what he cannot or ought not to resent. If he should chance to make a ship himself, he will stifle his confusion, and turn it off with a jest, recovering it with coolness.

Many people have sense enough to keep their own secrets, but from being unused to a variety of company, have unfortunately such a tell-tale countenance, as involuntarily declares what they would wish to conceal. This is a great unhappiness, and should, as soon as possible be got the better of.

That coolness of mind, and evenness of countenance, which prevents a discovery of our sentiments [...] our words, our actions, or our looks, is too necessary to pass unnoticed. A man who cannot hear displeasing things without visible marks of anger or uneasiness, or pleasing ones, without a sudden burst of joy, a cheerful eye, or an expanded face, is a [...] the mercy of every knave, for either they will designedly please or provoke you themselves, to catch your unguarded looks; or they will seize the opportunity, thus to read your very heart, when any other shall do it. You may possibly tell me that this coolness must be natural, for if not, you can never acquire it. I will admit the force of constitution, but people are very apt to blame for many things they might readily avoid. Care with a little reflexion will soon give you this mastery of your temper and your countenance. If you find yourself subject to sudden starts of passion, determine with yourself not to utter a single word till your reason has recovered itself; and resolve to keep your countenance as unmoved as possible. As a man, who at a card table, can preserve a serenity in his looks under good or bad luck, has considerably the advantage of one who appears elated with success, or cast down with ill fortune, from our being able to read his cards in his face, so the man of the world, having to deal with one of these babbling countenances, will take care to profit by the circumstance, let the consequence, to him with whom he deals, be as injurious as it may.

In the course of life; we shall find it necessary very often to put on a pleasing countenance when we are exceedingly displeased; we must frequently seem friendly when we are quite otherwise. I am sensible it is difficult to accost a man with smiles whom we know to be our enemy: but what is to be done? On receiving an affront, if you cannot be justified in knocking the offender down, you must not notice the offence; for, in the eye of the world, taking an affront calmly is considered as cowardice,

If fools should attempt at any time to be witty upon you, the best way is not to know their witticisms are levelled at you, but to conceal any uneasiness it may give you: but should they be so plain that you cannot be thought ignorant of their meaning, I would recommend, rather than quarrel with the company, joining even in the laugh against yourself; allow the jest to be a good one, and take it in seeming good humour. Never attempt to retaliate the same way, as that would imply you were hurt. Should what is said wound your [...] or your moral character, there is but one proper reply, which I hope you will never be obliged to have recourse to.

Remember there are but two alternatives for a gentleman; extreme [Page] politeness, or the sword. If a man openly and designedly affronts you, call him out; but if it does not amount to an open insult, be outwardly civil; if this does not make him ashamed of his behaviour, it will prejudice every by-stander in your favour, and instead of being disgraced, you will come off with honour. Politeness to those you do not respect, is no more a breach of faith, than your humble servant at the bottom of a challenge; they are universally understood to be things of course.

Wrangling and quarreling are characteristic of a weak mind; leave that to the women, be you always above it. Enter into no sharp contest, and pride yourself, in showing, if possible, more civility to your antagonist than to any other in company; this will infallibly bring over all the laughers to your side, and the persons you are contending with, will be very likely to confess you have behaved very handsomely throughout the whole affair.

Experience will teach us, that though all men consist principally of the same materials, as I before took notice, yet for a difference in their proportion, no two men are uniformly the same: we differ from one another, and we often differ from ourselves, that is, we sometimes do things utterly inconsistent with the general tenor of our characters. The wisest man will occasionally do a weak thing; the most honest man a wrong thing; the proudest man a mean thing; and the worst of men will sometimes do a good thing. On this account, our study of mankind should not be general: we should take a frequent view of individuals, and though we may upon the whole form a judgment of the man from his prevailing passion or his general character, yet it will be prudent not to determine, till we have waited to see the operations of his subordinate appetites and humours.

For example: a man's general character may be that of strictly honest; I would not dispute it, because, I would not be thought envious or malevolent; but I would not rely upon this general character, so as to entrust him with my fortune or my life. Should this honest man, as is not uncommon, be my rival in power, interest, or love, he may possibly do things, that in other circumstances he would abhor: and power, interest and love, let me tell you, will often put honesty to the severest trial, and frequently overpower it. I would then ransack this honest man to the bottom, if I wished to trust him, and as I found him, would place my confidence accordingly.

One of the great compositions in our nature is vanity, to which all men more or less give way.

Women have an intolerable share of it. No flattery, no adulation is too gross for them; those who flatter them most please them best, and they are most in love with them: and the least slight or contempt of them is never forgotten. It is in some measure the same with men; they will sooner pardon an injury than an insult, and are more hurt by contempt than by ill usage. Though all men do not boast of superior talents, though they pretend not to the abilities of a Pope, a Newton, or a Bolingbroke, every one who pretends to have common sense, and to discharge his office in life with common decency; to arraign therefore, in any shape his abilities or integrity [Page] in the department he holds, is an insult he will not readily forgive.

As I would not have you trust too implicitly to a man, because the world gives him a good character; so I must particularly caution you against those who speak well of themselves. In general suspect those who boast of, or affect to have any one virtue above all others, for they are commonly impostors. There are exceptions however to this rule, for we hear of prudes that have been chaste, bullies that have been brave, and saints that have been religious. Confide only where your own observation shall direct you; observe not only what is said, but how it is said, and if you have any penetration, you may find out the truth better by your eyes than your ears; in short, never take a character upon common report, but enquire into it yourself; for common report, though it is right in general, may be wrong in particulars.

Beware of those who on a short acquaintance, make you a tender of their friendship, and seem to place a confidence in you; 'tis ten to one but they deceive and betray you; however, do not rudely reject them upon such a supposition: you may be civil to them, though you do not entrust them. Silly men are apt to solicit your friendship and unbosom themselves upon the first acquaintance; such a friend cannot be worth hearing, their friendship being as slender as their understanding; and if they proffer their friendship with a design to make a property of you, they are dangerous acquaintance indeed. Not but the little friendships of the weak may be of some use to you, if you do not return the compliment; and it may not be amiss to seem to accept those of designing men, keeping them, as it were, in play, that they may not be openly your enemies; for their enmity is the next dangerous thing to their friendship. We may certainly hold their vices in abhorrence, without being marked out as their personal enemy. The general rule is to have a real reserve with almost every one, and a seeming reserve with almost no one: for it is very disgusting to seem reserved, and very dangerous not to be so. Few observe the true medium. Many are ridiculously mysterious upon trifles, and many indiscreetly communicative of all they know.

There is a kind of short-lived friendship that takes place among young men, from a connexion in their pleasures only; a friendship too often attended with bad consequences. This companion of your pleasures, young and unexperienced, will probably in the heat of convivial mirth, vow a perpetual friendship, and unfold himself to you without the least reserve: but new associations, change of fortune, or change of place, may soon break this ill-timed connexion and an improper use may be made of it. Be one if you will, in young companies, and bear your part like others in all the social festivity of youth; nay, trust them with your innocent frolics, but keep your serious matters to yourself; and if you must at any time make them known, let it be to some tried friend of great experience; and that nothing may tempt him to become your rival, let that friend be in a different walk of life from yourself.

Were I to hear a man making strong protestations and swearing to the truth of the thing that is in itself probable, and very likely to [Page] be, I should doubt his veracity; for when he takes such pains to make me believe it, it cannot be a good design.

There is a certain easiness or false modesty in most young people, that either makes them unwilling, or ashamed to refuse any thing that is asked of them. There is also an unguarded openness about them, that makes them the ready prey of the artful and designing. They are easily led away by the feigned friendships of a knave or a fool, and too rashly place a confidence in them, that terminates in their loss, and frequently in their ruin. Beware therefore, as I said before, of these proffered friendships; repay them with compliments, but not with confidence. Never let your vanity make you suppose, that people become your friends on a slight acquaintance; for good offices must be shown upon both sides to create a friendship: it will not thrive unless its love be mutual; and it requires time to ripen it.

There is still among young people another kind of friendship, merely nominal, warm indeed for the time, but fortunately of no long continuance. This friendship takes it rise from their pursuing the same course of riot and debauchery; their purses are open to each other, they tell one another all they know; they embark in the same quarrels, and stand by each other on all occasions. I should rather call this a confederacy against good morals and good manners, and think it deserves the severest lash of the law [...] but, they have the impudence to call it friendship. However, it is often as suddenly dissolved as it is hastily contracted; some accident disperses them, and they presently forget each other, except it be to betray and to laugh at their own egregious folly.

In short, the sum of the whole is, to make a wide difference between companies and friends, for a very agreeable companion has often proved a very dangerous friend.

CHOICE OF COMPANY.

THE next thing to the choice of your friends is the choice of your company.

Endeavour as much as you can to keep good company, and the company of your superiors; for you will be held in estimation according to what company you keep. By superiors, I do not mean so much with regard to birth, as merit, and the light in which they are considered in the world.

There are two sorts of good company, the one consists of persons of birth, rank and fashion; the other, of those who are distinguished by some peculiar merit, in any liberal art or science; as men of letters, &c. and a mixture of these is what I would have understood by good company; for it is not what particular sets of people in general acknowledge to be so, and are the accredited good company of the place.

Now and then, persons without either birth, rank or character, will creep into good company, under the protection of some considerable personage; but, in general, none are admitted of mean degree, or infamous immoral character.

[Page] In this fashionable good company alone, can you learn the best manners and the best language: for, as there is no legal standard to form them by, [...] here they are established.

It may possibly be questioned, whether a man has it always in his power to get into good company: undoubtedly, by deserving it he has; provided he is in circumstances which enable him to live and appear in the style of a gentleman. Knowledge, modesty and good breeding, will endear him to all that see him; for without politeness, the scholar is no better than a pedant, the philosopher than a cynic, the soldier than a brute, nor any man than a [...]own.

Though the company of men of learning and genius is highly to be valued and occasionally coveted, I would by no means have you always found in such company. As they do not live in the world, they cannot have that easy manner of address which I would wish you to acquire. If you can bear a part in such company, it is certainly adviseable to be in it sometimes, and you will be the more esteemed in other company by being so: but let it not engross you, lest you should be considered as one of the literati, which however respectable in name, is not the way to rise or shine in the fashionable world.

But the company which, of all others, you should carefully avoid, is that, which, in every sense of the word may be called [...]ow; low in birth, low in rank, low in parts, and low in manners; that company, who, insignificant and contemptible in themselves, think is an honour to be seen with you, and who will flatter your follies, nay your very vices to keep you with them

Though you may think such a caution unnecessary, I do not; for many a young gentleman of sense and rank, has been led by his vanity to keep such company, till he has been degraded, villified and undone.

The vanity I mean, is that of being the first of the company. This pride, though too common, is idle to the last degree. Nothing in the world lets a man down so much. For the sake of dictating, being applauded and admired by this low company, he is disgraced and disqualified for better. Depend upon it, in the estimation of mankind, you will sink or rise to the level of the company you keep.

Be it, then, your ambition to get into the best company; and, when there, imitate their virtues, but not their vices. You have no doubt, often heard of genteel and fashionable vices. These are whoreing, drinking and gaming. It has happened that some men, even with these vices, have been admired and esteemed. Understand this matter rightly, it is not their vices for which they are admired; but for some accomplishments they at the same time possess; for their parts, their learning or their good-breeding. Be assured, were they free from their vices, they would be much more esteemed. In these mixed characters, the bad part is over-looked for the sake of the good.

Should you be unfortunate enough to have any vices of your own, add not to their number by adopting the vices of others. Vices of adoption are of all others the most unpardonable, for they have not [Page] [...] inadvertency to plead. If people had no vices but their own, [...] would have so many as they have.

Imitate, then, only the perfections you meet with; copy the po [...]teness, the address, the easy manner of well-bred people; and remember, let them shine ever so bright, if they have any vices, they [...]re so many blemishes, which it would be as ridiculous to imitate, as [...] would to make an artificial wart upon one's face, because some very handsome man had the misfortune to have a natural one upon his.

LAUGHTER.

LET us now descend to minute matters, which though not so important as those we have mentioned, are far from inconsiderable. Of these, laughter is one.

Frequent and loud laughter is a sure sign of a weak mind, and no less characteristic of a low education. It is the manner in which low-bred men express their silly joy, at silly things, and they call it being merry.

I do not recommend upon all occasions a solemn countenance. A man may smile, but if he would be thought a gentleman and a man of sense, he would by no means laugh. True wit never made a man of fashion laugh; he is above it. It may create a smile, but a loud laughter shows, that a man has not the command of himself, every one who would wish to appear sensible must abhor it.

A man's going to sit down, on supposition that he has a chair behind him, and falling for want of one, occasions a general laugh, when the best pieces of wit would not do it; a sufficient proof, how low and unbecoming laughter is.

Besides, could the immediate laugher hear his own noise, or see the faces he makes, he would despise himself for his folly. Laughter being generally supposed to be the effect of gaiety, its absurdity is not properly attended to; but a little reflexion will easily restrain it; and when you are told, it is a mark of low breeding, I persuade myself you will endeavour to avoid it.

Some people have a silly trick of laughing whenever they speak; so that they are always on the grin, and their faces are ever distorted. This and a thousand other tricks, such as scratching their heads, twirling their hats, fumbling with their button, playing with their [...], &c. &c. are acquired from a false modesty at their first outset in life. Being shame-faced in company, they try a variety of ways to keep themselves in countenance; thus, they fall into these awkward habits I have mentioned, which grow upon them, and in time become habitual.

Nothing is more repugnant likewise to good breeding than, horseplay of any [...]ort, romping, throwing things at one another's heads, and so on. They may pass well enough with the mob, but they less [...]n and degrade the gentleman.

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SUNDRY LITTLE ACCOMPLISHMENTS.

I HAVE had reasons to observe before, that various little matters, apparently trifling in themselves, conspire to form the whole of pleasing, as in a well finished portrait, a variety of colours combine to complete the piece. It not being necessary to dwell much upon them, I shall content myself, with just mentioning them as they occur.

1. To do the honours of a table gracefully, is one of the outlines of a well-bred man; and to carve well, is an article, little as it may seem, that is useful twice every day, and the doing of which ill, is not only troublesome to one's self, but renders us disagreeable and ridiculous to others. We are always in pain for a man, who instead of cutting up a fowl genteelly, is hacking for half an hour across the the bone, greasing himself, and bespattering the company with the sauce. Use, with a little attention, is all that is requisite to acquit yourself in this particular.

2. To be well received, you must also pay some attention to your behaviour at table, where it is exceedingly rude to scratch any part of your body, to spit or blow your nose, if you can possibly avoid it, to eat greedily, to lean your elbows on the table, to pick your teeth before the dishes are removed, or to leave the table before grace is said.

3. Drinking of healths is now growing out of fashion, and is very unpolite in good company. Custom once had made it universal, but the improved manners of the age now renders it vulgar. What can be more rude, or ridiculous than to interrupt persons at their mea [...] with an unnecessary compliment? Abstain then from this silly custom, where you find it out of use; and use it only at those tables where it continues general.

4. A polite manner of refusing to comply with the solicitations of a company, is also very necessary to be learnt; for, a young man, who seems to have no will of his own, but does every thing that is asked of him, may be a very good-natured fellow, but he is a very silly one. If you are invited to drink at any man's house, more than you think is wholesome, you may say, "you wish you could, but that so little makes you both drunk and sick, that you shall only be bad company by doing it: of course, beg to be excused." If desired to play at cards deeper than you would, refuse it ludicrously; tell them, ‘if you were sure to lose, you might possibly sit down; but that as fortune may be favourable, you dread the thought of having too much money, ever since you found what an incumbrance it was to poor Harlequin, and therefore you are resolved never to put yourself in the way of winning more than such or such a sum a-day.’ This light way of declining invitations to vice and folly, is more becoming a young man, than philosophical or sententious refusals, which would only be laughed at.

5. Now I am on the subject of cards, I must not omit mentioning the necessity of playing them well and genteelly, if you would be thought to have kept company. I would by no means recommend playing at cards as a part of your study, lest you would grow too fond of [Page] [...] and the consequence prove bad. It were better not to know a diamond from a club, than to become a gambler; but, as custom has introduced innocent card-playing at most friendly meetings, it marks [...]he gentleman to handle them genteelly, and play them well, and as I hope you will play only for small sums, should you lose your money, pray lose it with temper; or if you win, receive your winnings without elation or greediness.

6. To write well and correct, and in a pleasing style, is another part of polite education. Every man who has the use of his eyes and right hand, can write whatever hand he pleases. Nothing is so illiberal as a school-boy's scrawl. I would not have you learn a stiff formal hand-writing like that of a school-master, but a genteel, legible, and liberal hand, and to be able to write quick. As to the correctness and elegance of your writing, attention to grammar does the one, and to the best authors the other. Epistolary correspondence should not be carried on in a studied or affected style, but the language should flow from the pen, as naturally and as easily as it would from the mouth. In short, a letter should be penned in the same style, as you would talk to your friend if he were present.

7. If writing well shows the gentleman, much more so does spelling well. It is so essentially necessary for a gentleman, or a man of letters, that one false spelling may fix a ridicule on him for the remainder of his life. Words in books are generally well spelled, according to the orthography of the age; reading therefore, with attention, will teach every one to spell right. It sometimes happens that words shall be spelled differently by different authors; but if you spell them upon the authority of one, in estimation of the public, you will escape ridicule. Where there is but one way of spelling a word, by your spelling it wrong, you will be sure to be laughed at. For a woman of a tolerable education would laugh at and despise her lover, if he wrote to her, and the words were ill-spelled. Be particularly attentive then to your spelling.

8. There is nothing that a young man, at his first appearance in life, ought more to dread, than having any ridicule fixed on him. In the estimation even of the most rational men, it will lessen him, but ruin him with all the rest. Many a man has been undone by a ridiculous nick-name. The causes of nick-names among well-bred men, are generally the little defects in manner, air, or address. To have the appellation of ill-bred, awkward, muttering, left-legged, or any other, tacked always to your name, would injure you more than you are aware of; avoid then those little defects, (and they are easily avoided) and you need never fear a nick-name.

9. Some young men are apt to think that they cannot be complete gentlemen, without becoming men of pleasure: and the rake they often mistake for the man of pleasure. A rake is made up of the meanest and most disgraceful vices. They all combine to degrade his character, and ruin his health and fortune▪ A man of pleasure will [...]efine upon the enjoyments of the age, attend them with decency and partake of them becomingly. Indeed he is too often less scrupulous than he should be, and frequently has the cause to repent it. A man of pleasure at best is but a dissipated being, and what the rational part of mankind must abhor; I mention it however, lest in taking up the man of pleasure, you should fall into the rake: for of [Page] two evils, always choose the least. A dissolute flagitious footman may make as good a rake as a man of the first quality. Few men can be men of pleasure; every man may be a rake. There is a certain dignity that should be preserved in all our pleasures; in love a man may lose his heart without losing his nose; at table, a man may have a distinguishing palate without being a glutton; he may love wine without being a drunkard; he may game without being a gambler; and so on. Every virtue has its kindred vice, and every pleasure its neighbouring disgrace. Temperance and moderation, mark the gentleman; but excess the black-guard. Attend carefully then to the line that divides them; and remember to stop rather a yard short, than step an inch beyond it. Weigh the present enjoyment of your pleasures against the necessary consequences of them, and I will leave you to your own determination.

10. A gentleman has ever some regard also to the choice of his amusements. If at cards, he will not be seen at cribbage, all-fours, or putt; or, in sports of exercise, at skittles, foot-ball, leap-frog, cricket, driving of coaches, &c. but will preserve a propriety in every part of his conduct; knowing that any imitations of the manners of the mob, will unavoidably stamp him with vulgarity. There is another amusement too, which I cannot help calling illiberal, that is, playing upon any musical instrument. Music is commonly reckoned one of the liberal arts, and undoubtedly is so; but to be piping or fiddling at a concert is degrading to a man of fashion. If you love music, hear it; pay fiddlers to play to you, but never fiddle yourself. It makes a gentleman appear frivolous and contemptible, leads him frequently into bad company, and wastes that time which might otherwise be well employed.

11. Secrecy is another characteristic of good breeding. Be careful never to tell in one company what you see or hear in another; much less to divert the present company at the expence of the last. Things apparently indifferent may, when often repeated and told abroad, have much more serious consequences than imagined. In conversation, there is generally a tacit reliance, that what is said will not be repeated; and a man, though not enjoined to secrecy, will be excluded company if found to be a tatler; besides, he will draw himself into a thousand scrapes, and every one will be afraid to speak before him.

12. Pulling out your watch in company unasked, either at home or abroad, is a mark of ill-breeding; if at home, it appears as if you were tired of your company, and wished them to be gone; if abroad, as if the hours dragged heavily, and you wished to be gone yourself. If you want to know the time, withdraw; besides, as the taking what is called a French leave was introduced, that on the person's leaving the company, the rest might not be disturbed; looking at your watch does what that piece of politeness was designed to prevent; it is a kind of dictating to all present, and telling them it is time, or almost time to break up.

13. Among other things let me caution you against ever being in a hurry: a man of sense may be in haste, but he is never in a hurry: convinced that hurry is the surest way to make him do what he undertakes ill. To be in a hurry is a proof that the business we embark [Page] in is too great for us; of course, it is the mark of little minds, that are puzzled and perplexed, when they should be cool and deliberate; they wish do every thing at once, and are thus able to do nothing. Be steady then, in all your engagements; look round you, before you begin; and remember that you had better do half of them well, and leave the rest undone, than do the whole indifferently.

14. From a kind of false modesty, most young men are apt to consider familiarity as unbecoming. Forwardness, I allow is so; but there is a decent familiarity that is necessary in the course of life. More formal visits, upon formal invitations, are not the thing; they create no connexion, nor will they prove of service to you; it is the careless and easy ingress and egress, at all hours, that secures an acquaintance to our interest, and this is acquired by a respectful familiarity entered into, without forfeiting your consequence.

15. In acquiring new acquaintances, be careful not to neglect your old, for a flight of this kind is seldom forgiven. If you cannot be with your former acquaintance so often as you used to be when you had no others, take care not to give them cause to think you neglect them: call upon them frequently though you cannot stay long with them; tell them, you are sorry to leave them so soon, and nothing should take you away but certain engagements which good-manners oblige you to attend to; for it will be your interest to make all the friends you can, and as few enemies as possible; by friends I would not be understood to mean confidential ones: but persons who speak of you respectfully, and who, consistent with; their own interest, would wish to be of service to you, and would rather do you good than harm.

16. Another thing I must recommend to you, as characteristic of a polite education, and of having kept good company, is a graceful manner of confering favours. The most obliging things may be done so awkwardly as to offend, while the most disagreeable things may be done so agreeable as to please.

17. A few more articles of general advice, and I have done; the first is on the subject of vanity. It is the common failing of youth and such as ought to be carefully guarded against. The vanity I mean, is that which, if given way to, stamps a man a coxcomb, a character he will find a difficulty to get rid of, perhaps as long as he lives. Now this vanity shows itself in a variety of shapes; one man shall pride himself in taking the lead in all conversations, and peremptorily deciding upon every subject; another, desirous of appearing successful among the women, shall insinuate the encouragement he has met with, the conquests he makes, and perhaps boasts of favours he never received; if he speaks truth, he is ungenerous; if false, he is a villain, but whether true or false, defeats his own purposes, overthrows the reputation he wishes to erect, and draws upon himself contempt in the room of respect. Some men are vain enough to think they acquire consequence by alliance, or by an acquaintance with persons of distinguished character or abilities; hence they are continually telling of their grand-father lord such-a-one; their kinsman Sir William such-a-one; or their intimate friend Dr. such-a-one; with whom perhaps they are scarce acquainted. If they are ever found out (and that they are sure to be one time or other) [Page] they become ridiculous and contemptible: but even admitting what they say to be true, what then? A man's intrinsic merit does not rise from an ennobled alliance, or a reputable acquaintance. A rich man never borrows. When angling for praise, modesty is the surest bait. If we would wish to shine in any particular character, we must never affect that character. An affectation of courage will make a man pass for a bully; an affectation of wit for a coxcomb; and an affectation of sense for a fool. Not that I would recommend bashfulness or timidity; no, I would have every one know his own value, yet not discover that he knows it, but leave his merit to be found out by others.

18. Another thing worth your attention is, if in company with an inferior, not to let him feel his inferiority; if he discovers it himself without your endeavour, the fault is not yours, and he will not blame you; but if you take pains to mortify him, or to make him feel himself inferior to you, in abilities, fortune, or rank, it is an insult that will not readily be forgiven. In point of abilities it would be unjust, as they are out of his power; in point of rank or fortune, it is ill-natured and ill-bred. This rule is never more necessary than at table, where there cannot be a greater insult than to help an inferior to a part he dislikes, or a part that may be worse than ordinary, and to take the best to yourself. If you at any time invite an inferior to your table, you put him during the time he is there, upon an equality with you, and it is an act of the highest rudeness to treat him in any respect slightingly. I would rather double my attention to such a person, and treat him with additional respect, lest he should even suppose himself neglected. There cannot be a greater savageness or cruelty, or any thing more degrading to a man of fashion, than to put upon or take unbecoming liberties with him, whose modesty, humility, or respect will not suffer him to retaliate. True politeness consists in making every body about you happy; and as to mortify, is to render unhappy, it can be nothing but the worst of breeding. Make it a rule rather to flatter a person's vanity than otherwise; make him, if possible, more in love with himself, and you will be certain to gain his esteem; never tell him any thing he may not like to hear, nor say things that will put him out of countenance, but let it be your study on all occasions to please; this will be making friends instead of enemies, and be a means of helping yourself in the end.

19. Never be witty at the expence of any one present, nor gratify that idle inclination, which is too strong in most young men, I mean laughing at, or ridiculing the weaknesses or infirmities of others, by way of diverting the company or displaying your own superiority. Most people have their weaknesses, their peculiar likings and aversions. Some cannot bear the sight of a cat; others the smell of cheese, and so on; was you to laugh at those men for their antipathies, or by design or inattention to bring them in their way, you could not insult them more. You may possibly thus gain the laugh on your side, for the present, but it will make the person, perhaps, at whose expence you are merry, your enemy for ever after; and even those who laugh with you, will, on a little reflexion, fear you and probably despise you; whereas, to procure what one [Page] likes, and remove what the other hates, would show them that they were the objects of your attention, and possibly make them more your friends than much greater services would have done. If you have wit, use it to please, but not to hurt. You may shine, but take care not to scorch. In short, never seem to see the faults of others. Though among the mass of men, there are, doubtless, numbers of fools and knaves, yet were we to tell every one of these we meet with, that we know them to be so, we should be in perpetual war. I would detest the knave and pity the fool, wherever I found him; but I would let neither of them know unnecessarily that I did so; as I would not be industrious to make myself enemies. As one must please others, in order to be pleased one's self; consider what is agreeable to you, must be agreeable to them, and conduct yourself accordingly.

20. Whispering in company is another act of ill-breeding: it seems to insinuate, either that the persons whom we would not wish should hear, are unworthy of our confidence, or it may lead them to suppose we are speaking improperly of them: on both accounts therefore, abstain from it.

21. So pulling out one letter after another, and reading them in company, or cutting and paring one's nails, is unpolite and rude. It seems to say, we are weary of the conversation, and are in want of some amusement to pass away the time.

22. Humming a tune to ourselves, drumming with our fingers on the table, making a noise with our feet, and such like, are all breaches of good manners, and indications of our contempt for the persons present; therefore they should not be indulged.

23. Walking fast in the streets is a mark of vulgarity implying hurry of business: it may appear well in a mechanic of tradesman, but it suits ill with the character of a gentleman or a man of fashion.

24. Staring any person you meet, full in the face, is an act also of ill-breeding; it looks as if you saw something wonderful in his appearance, and is therefore a tacit reprehension

25. Eating quick, or very slow at meals is characteristic of the vulgar; the first infers poverty, that you have not had a good meal for some time; the last, if abroad, that you dislike your entertaiment; if at home, that your are rude enough to set before your friends what you cannot eat yourself. So again, eating your soup with your nose in the plate is vulgar; it has the appearance of being used to hard work, and of course an unsteady hand. If it be necessary then to avoid this, it is much more so that of

26. Smelling to the meat while on the fork, before you put it in your mouth. I have seen many ill-bred fellows do this, and have been so angry, that I could have kicked them from the table. If you dislike what you have upon your place, leave it; but on no account, by smelling to, or examining it, charge your friend with putting unwholesome provisions before you.

27. Spitting on the carpet is a nasty practice, and shocking, [Page] in a man of liberal education. Was this to become general, it would be us necessary to change the carpets as the table-cloths; besides, it will lead our acquaintance to suppose, that we have not been used to genteel furniture; for this reason alone, if for no other, by all means avoid it.

28. Keep yourself likewise free from odd tricks or habits; such as thrusting out your tongue continually, snapping your fingers, rubbing your hands, sighing aloud, an affected shivering of your whole body, gaping with a noise like a country fellow that has been sleeping in a hay-loft, or indeed with any noise, and many others, which I have noticed before; these are imitations of the manners of the mob, and are degrading to a gentleman.

A very little attention will get the better of all these ill-bred habits, and be assured, you will find your own account in it.

EMPLOYMENT OF TIME.

EMPLOYMENT of time, is a subject, that from its importance, deserves your best attention. Most young gentlemen have a great deal of time before them, and one hour well employed in the early part of life, is more valuable and will be of greater use to you, than perhaps four and twenty some years to come.

Whatever time you can steal from company and from the study of the world; (I say company, for a knowledge of life is best learned in various companies) employ it in serious reading. Take up some valuable book, and continue the reading of that book, till you have got through it; never burden your mind with more than one thing at a time: and in reading this book, don't run over it superficially, but read every passage twice over, at least do not pass on to a second till you thoroughly understand the first, nor quit the book till you are master of the subject; for unless you do this, you may read it through and not remember the contents of it for a week. The books I would particularly recommend among others, are Cardinal Retz's Maxims, Rochesoucauld's Moral Reflexions, Bruyer's Characters, Fontenelle's Plurality of Worlds, Sir Josiah Child on Trade, Bolingbroke's, for style, his Remarks [...] the History of England, under the name of Sir John [...]; [...]ffendorff's Jus Gentiu [...], and Grotius de Jure Belli et Pacis: the last two are well translated by Barbeyrac. For occasional half hours or less, read the best works of invention, wit and humour, but never waste your minutes on trifling authors either ancient or modern.

Any business you may have to transact, should be done the first opportunity, and finished, if possible, without interruption; for by defering it, you may probably finish it too late or execute it indifferently. Now, business of any kind should never be done by halves; but every part of it should be well attended to: for he that does business ill, had better not do it at all. And, in [Page] any point, which discretion bids you pursue, and which has a manifest utility to recommend it, let no difficulties deter you; rather let them animate your industry. If one method fails, try a second and a third. Be active, persevere, and you will certainly conquer.

Never indulge a lazy disposition; there are few things but are attended with some difficulties, and if you are frightened at those difficulties, you will not complete any thing. Indolent minds prefer ignorance to trouble; they look upon most things as impossible, because perhaps they are difficult. Even an hour's attention is too laborious for them, and they would rather content themselves with the first view of things, than take the trouble to look any further into them. Th [...]s, when they come to talk upon subjects to those who have studied them, they betray an unpardonable ignorance; and lay themselves open to answers that confuse them. Be careful then; that you do not get the appellation of indolent; and if possible avoid the character of frivolous. For,

The frivolous mind is always busied upon nothing. It mistakes trifling objects for important ones; and spends that time upon little matters, that should only be employed upon greater ones.

Knick-nacks, butterflies, shells, and such-like, engross the attention of the frivolous man, and fill up all his time. He studies the dress, and not the characters of men, and his subjects of conversation are no other than the weather, his own domestic affairs, his servants, his method of managing his family; the little anecdotes of the neighbourhood, and the fiddle saddle stories of the day; void of information, void of improvement. These he relates with emphasis, as interesting matters; in short he is a male gossip. I appeal to your own feelings now, whether such things do not lessen a man, in the opinion of his acquaintance, and instead of attracting esteem, create a disgust.

DIGNITY OF MANNERS.

THERE is a certain dignity of manners, without which the very best characters would not be valued.

Ro [...]ping, loud and frequent laughing, punning, joking, mimickry, waggery, and too great and indiscriminate familiarity, will render any man contemptible, in spite of all his knowledge or his merit. These may constitute a merry fellow▪ but a merry fellow was never yet respectable. Indiscriminate familiarity will either offend your superiors, or make you pass for their dependant or toad-eater, and it will put your inferiors, on a degree of equality with you, that may be troublesome.

A joke, if it carries a sting along with it, is no longer a joke, but an affront; and even if it has no sting, unless its witticism is delicate and [...] instead of giving pleasure it will disgust; or if the company should laugh, they will probably laugh at the jester rather than the jest.

[Page] Punning is mere playing upon words, and far from being a mark of sense: thus were we to say, such a dress is commodious, one of these wags would answer odious; or that whatever it has been, it is now be-com-odious. Others will give us an answer different from what we should expect, without either wit or the least beauty of thought; as▪ "Where's my lord?—" In his cloaths, unless he is in bed." "How does this wine taste?—"A little moist, I think." "How is this to be eaten?—"With your mouth;" and so on, all which (you will readily apprehend) is low and vulgar. If your witticisms are not instantly approved by the laugh of the company, for heaven's sake, don't attempt to be witty for the future; for you may take it for granted, the defect is in yourself, and not in your hearers.

As to a mimic or wag, he is little else than a buffoon, who will distort his mouth and his eyes to make people laugh. Be assured, no person ever demeaned himself to please the rest, unless he wished to be thought the Merry-Andrew of the company, and whether this character is respectable, I leave you to judge.

If a man's company is coveted on any other account than his knowledge, his good sense, or his manners, he is seldom respected by those who invite him, but made use of only to entertain. "Let's have such-a-one, for he sings a good song, or he is always joking or laughing; or, "Let's send for such-a-one, for he is a good-bottle companion;" these are degrading distinctions, that preclude respect and esteem, whoever is had (as the phrase is) for the sake of any qualification, singly, is merely that thing he is had for, is never considered in any other light, and, of course, never properly respected, let his intrinsic merits be what they will.

You may possibly suppose this dignity of manners to border upon pride; but it differs as much from pride, as true courage from blustering.

To flatter a person right or wrong, is abject flattery; and to consent readily to do every thing proposed by a company, be it silly or criminal, is full as degrading as to dispute warmly upon every subject, and to contradict upon all actions. To preserve dignity, we should modestly assert our own sentiments, though we politely acquiesce in those of others.

So again, to support dignity of character, we should neither be frivolously curious about trifles, nor be laboriously intent upon little objects that deserve not a moment's attention; for this implies an incapacity in matters of greater importance.

A great deal likewise depends upon our air, address and expressions; an awkward address and vulgar expressions infer either a low turn of mind, or a low education.

Insolent contempt or low envy is incompatible also with dignity of manners. Low-bred persons fortunately lifted in the world, in fine cloaths and fine equipages, will insolently look down on all those who cannot afford to make as good an appearance, and they openly envy those who perhaps make a better. They also dread the being slighted; of course are suspicious and [Page] captious; are uneasy to themselves, and make every body else so about them.

A certain degree of outward seriousness in looks and actions, gives dignity, while a constant smirk upon the face (that insipid silly smile, which fools have when they would be civil) and whiffling motions are strong marks of futility.

But above all; a dignity of character is to be acquired best by a certain firmness in all our actions. A mean, timid and passive complaisance lets a man down more than he is aware of: but still his firmness or resolution should not extend to brutality, but be accompanied with a peculiar and engaging softness or mildness.

If you discover any hastiness in your temper, and find it apt to break out into rough and unguarded expressions, watch it narrowly, and endeavour to curb it; but let no complaisance, no weak desire of pleasing, no wheedling, urge you to do that which discretion forbids; but persist and persevere in all that is right. In your connexions and friendships, you will find this rule of use to you. Invite and preserve attachments, by your firmness: but labour to keep clear of enemies by a mildness of behaviour. Disarm those enemies you may unfortunately have, (and few are without them) by a gentleness of manner, but make them feel the steadiness of your resentment; for there is a wide difference between bearing malice, and a determined self-defence; the one is imperious, but the other is prudent and justifiable.

In directing your servants, or any person you have a right to command; if you deliver your orders mildly, and in that engaging manner, which every gentleman should study to do, you will be cheerfully and consequently well obeyed: but if tyrannically, you would be very unwillingly served, if served at all. A cool steady determination should show that you will be obeyed; but a gentleness, in the manner of enforcing that obedience, should make service a cheerful one. Thus will you be loved without being despised, and feared without being hated.

I hope I need not mention vices. A man who has been patiently kicked out of company, may have as good a pretence to courage, as one rendered infamous by his vices, may to dignity of any kind; however of such consequence are appearances, that an outward decency, and an affected dignity of manners, will even keep such a man the longer from sinking▪ If therefore you should unfortunately have no intrinsic merit of our own, keep up, if possible, the appearance of it; and the world will possibly give you credit for the rest. A versatility of manners is as necessary in social life, as a versatility of parts in political. This is no way blameable, if not used with an ill-design. We must like the cameleon, often put on the hue of the persons we wish to be well with: and it surely can never be blameable, to endeavour to gain the good-will or affection of any one, if when obtained we do not mean to abuse it.

RULES FOR CONVERSATION.

HAVING now given you full and sufficient instructions for making you well received in the best of companies: nothing [Page] remains but that I lay before you some few rules for your conduct in such company. Many things on this subject I have mentioned before; but some few matters remain to be mentioned now.

1. Talk then frequently: but not long together, lest you tire the persons you are speaking to; for few persons talk so well upon a subject, as to keep up the attention of their hearers for any length of time.

2. Avoid telling stories in company, unless they are very short indeed, and very applicable to the subject you are upon; in this case relate them in as few words as possible, without the least digression, and with some apology; as that you hate the telling of stories, but the shortness of it induced you. And, if your story has any wit in it, be particularly careful not to laugh at it yourself. Nothing is more tiresome and disagreeable than a long tedious narrative; it betrays a gossiping disposition and great want of imagination; and nothing is more ridiculous than to express an approbation of your own story by a laugh.

3. In relating any thing, keep clear of repetitions, or very hackneyed expressions, such as, says he, or says she. Some people will use these so often, as to take off the hearer's attention from the story: as in an organ out of tune, one pipe shall perhaps found the whole time we are playing, and confuse the piece so as not to be understood.

4. Digressions likewise, should be guarded against. A story is always more agreeable without them. Of this kind are, "the gentleman I am telling you of is the son of Sir Thomas—, who lives in Harley-street;—you must know him—his brother had a horse that won the sweepstakes at the last New-market meeting—Zounds! if you don't know him, you know nothing." Or, "He was an upright tall old gentleman, who wore his own long hair: don't you recollect him?"—All this is unnecessary; is very tiresome and provoking, and would be an excuse for a man's behaviour, if he was to leave us in the midst of our narrative.

5. Some people have a trick of holding the person they are speaking to by the button, or the hand, in order to be heard out; conscious, I suppose, that their tale is tiresome. Pray never do this; if the person you speak to is not as willing to hear your story as you are to tell it, you had much better break off in the middle, for if you tire them once, they will be afraid to listen to you a second time.

6. Others have a way of punching the person they are talking to in the side, and, at the end of every sentence, asking him some such questions as the following: "Wasn't I right in that?"—"You know I told you so?"—"What's your opinion," and the like; or perhaps they will be threading him, or jogging him with their elbow. For mercy's sake, never give way to this: it will make your company dreaded.

7. Long talkers are frequently apt to single out some unfortunate man present [...] generally the most silent one of the company, or probably one who sits next them. To this man, in a kind of halfwhisper, will they run on for half an hour together. Nothing [Page] can be more ill-bred. But if one of these unmerciful talkers should attack you, if you wish to oblige him, I would recommend the hearing him with patience: seem to do so at least, for you could not hurt him more than to leave him in the middle of his story, or discover any impatience in the course of it.

8. Incessant talkers are very disagreeable companions. Nothing can be more rude than to engross the conversation to yourself, or to take the words, as it were, out of another man's mouth. Every man in company has an equal claim to bear his part in the conversation, and to deprive him of it, is not only unjust, but a tacit declaration, that he cannot speak so well upon the subject as yourself. You will therefore take it up. And what can be more rude? I would as soon forgive a man that should stop my mouth when I was gaping, as taking my words from me while I was speaking them. Now, if this be unpardonable, it cannot be less so,

9. To help out or forestall the slow speaker, as if you alone were rich in expressions, and he were poor. You may take it for granted, every one is vain enough to think he can talk well, tho' he may modestly deny it; helping a person out therefore in his expression, is a correction that will stamp the corrector with imprudence and ill-manners.

10. Those who contradict others upon all occasions and make every assertion a matter of dispute, betray by this behaviour an unacquaintance with good breeding. He therefore who wishes to appear amiable with those he converses with, will be cautious of such expressions as these, "That can't be true, Sir," "The affair is as I say;" "That must be false, Sir;" "If what you say is true, &c." You may as well tell a man he lies at once, as thus indirectly impeach his veracity. It is equally as rude to be proving every trifling assertion with a bet or a wager. "I'll bet you fifty of it, and so on." Make it then a constant rule in matters of no great importance, complaisantly to submit your opinion to that of other; for a victory of this kind often costs a man the loss of a friend.

11. Giving advice unasked is another piece of rudeness; it is, in effect, declaring ourselves wiser than those to whom we give it▪ reproaching them with ignorance and inexperience. It is a freedom that ought not to be taken with any common acquaintance, and yet there are those, who will be offended if their advice is not taken. "Such-a-one," say they, "is above being advised." "He scorns to listen to my advice;" as if it were not a mark of greater arrogance to expect every one to submit to their opinion, than for [...] sometimes to follow his own.

12. There is nothing so unpardonably rude, as a seeming inattention to the person who is speaking to you; though you may meet with it in others, by all means avoid it yourself. Some ill-bred people, while others are speaking to them, will, instead of looking at, or attending to them, perhaps six their eyes on the cieling, or some picture in the room, look out at the window, play with a dog, their watch-chain, or their cane, or probably pick their nails or their noses. Nothing betrays a more trifling mind than this; nor can any thing be a greater affront to the person speaking; it being a tacit declaration, [Page] that what he is saying is not worth your attention. Consider with yourself, how you would like such treatment, and, I am persuaded, you will never show it to others.

13. Surliness or moroseness is incompatible also with politeness. Such as should any one say "he was desired to present Mr. Such-a-one's respects to you," to reply, "What the devil have I do with his respects?"—"My Lord enquired after you lately, and asked how you did," to answer, "if he wishes to know, let him come and feel my pulse;" and the like. A good deal of this often is affected; but whether affected or natural, it is always offensive. A man of this stamp will occasionally be laughed at, as an oddity; but in the end will be despised.

14. I should suppose it unnecessary to advise you to adapt your conversation to the company your are in. You would not surely start the same subject, and discourse of it in the same manner, with the old and with the young, with an officer, a clergyman, a philosopher and a woman? No; your good sense will undoubtedly teach you to be serious with the serious, gay with the gay, and to trifle with the triflers.

15. There are certain expressions which are exceedingly rude, and yet there are people of liberal education that sometimes use them; as, "You don't understand me, Sir." "It is not so." "You mistake" "You know nothing of the matter, &c." Is it not better to say, "I believe I do not express myself so as to be understood." "Let us consider it again; whether we take it right or not." It is much more polite and amiable to make some excuse for another, and even in cases where he might justly be blamed, and to represent the mistake as common to both, rather than charge him with insensibility or incomprehension.

16. If any one should have promised you any thing, and not have fulfilled that promise, it would be very unpolite to tell him he has forfeited his word; or if the same person should have disappointed you upon any occasion, would it not be better to say, "You were probably so much engaged, that you forgot my affair," or, "perhaps it slipped your memory," rather than, "You thought no more about it▪" or, "You pay very little regard to your word." For, expressions of this kind leave a sting behind them. They are a kind of provocation and affront, and very often bring on lasting quarrels.

17. Be careful not to appear dark and mysterious, lest you should be thought suspicious, than which nothing can be a more unamiable character. If you appear mysterious and reserved, others will be truly so with you; and in this case, there is an end to improvement, for you will gather no information. Be reserved, but never seem so.

18. There is fault extremely common with some people, which I would have [...]. When their opinion is asked upon any subject, they will give it with so apparent a diffidence and timidity, that one cannot, without the utmost pain, listen to them; especially if they are known to be men of universal knowledge. "Your Lordship will pardon me," says one of this stamp, "If I should not be able to speak to the case in hand, so well as it might be wished"—"I'll venture to speak of this matter, to the best of my poor abilities [Page] and dulness of apprehension."—"I fear I shall expose myself, but in obedience to your lordship's commands"—and while they are making these apologies, they interrupt the business and tire the company.

19. Always look people in the face, when you speak to them, otherwise you will be thought conscious of some guilt; besides you lose the opportunity of reading their countenances, from which you will much better learn the impression your discourse makes upon them, than you can possibly do from their words; for words are at the will of every one, but the countenance is frequently involuntary.

20. If in speaking to a person, you are not heard, and should be desired to repeat what you said, do not raise your voice in the repetition, lest you should be thought angry on being obliged to repeat what you had said before; it was probably owing to the hearer's inattention.

21. One word only as to swearing. Those who addict themselves to it, and interlard their discourse with oaths, can never be considered as gentlemen; they are generally people of low education, and are unwelcome in what is called good company. It is a vice that has no temptation to plead, but is, in every respect, as vulgar as it is wicked.

22. Never accustom yourself to scandal, nor listen to it; for though it may gratify the malevolence of some people; nine times out of ten, it is attended with great disadvantages. The very persons you tell it to, will on reflexion, entertain a mean opinion of you, and it will often bring you into very disagreeable situations. And as there would be no evil speakers, if there were no evil hearers; it is in scandal as in robbery; the receiver is as bad as the thief. Besides, it will lead people to shun your company, supposing that you will speak ill of them to the next acquaintance you meet.

23. Mimickry, the favourite amusement of little minds, has ever been the contempt of great ones. Never give way to it yourself, nor ever encourage it in others; it is the most illiberal of all buffoonery; it is an insult on the person you mimic; and insults, I have often told you, are seldom forgiven.

24. Carefully avoid talking either of your own or other people's domestic concerns. By doing the one, you will be thought vain; by entering into the other, you will be considered as officious. Talking of yourself is an impertinence to the company; your affairs are nothing to them; besides, they cannot be kept too secret. And as to the affairs of others, what are they to you? In talking of matters that no way concern you, you are liable to commit blunders, and should you touch any one in a sore part, you may possibly lose his esteem. Let your conversation then in mixed companies▪ always be general.

25. Jokes, Bon-mots, or the little pleasantries of one company, will not often beat to be told in another; they are frequently local, and take their rise from certain circumstances; a second company may not be acquainted with these circumstances, and of course your story may be misunderstood, or want explaining; and if after you have prefaced it with "I will tell you a good thing," should the sling not be immediately perceived, you will appear exceedingly ridiculous, and wish you had not told it. Never then repeat in one company what you hear in another.

[Page] 26. In most debates, take up the favourable side of the question; however, let me caution you against being clamorous; that is, never maintain an argument with heat, though you know yourself right; but offer your sentiments, modestly and coolly, and if this does not prevail, give it up, and try to change the subject by saying something to this effect; ‘I find we shall hardly convince one another, neither is there any necessity to attempt it; so let us talk of something else.’

27. Not that I would have you give up your opinion always; no, assert your own sentiments, and oppose those of others when wrong, but let your manner and voice be gentle and engaging, and yet no ways affected. If you contradict, do it with I may be wrong, but—I won't be positive, but I really think—I should rather suppose—If I may be permitted to say—and close your dispute with good humour, to show that you are neither displeased yourself, nor meant to displease the person you dispute with.

28. Acquaint yourself with the character and situations of the company you go into, before you give a loose to your tongue; for should you enlarge on some virtue, which any one present may notoriously want; or should you condemn some vice, which any of the company may be particularly addicted to, they will be apt to think your reflexions pointed and personal, and you will be sure to give offence. This consideration will naturally lead you, not to suppose things said in general, to be levelled at you.

29. Low-bred people, when they happen occasionally to be in good company, imagine themselves to be the subject of every separate conversation. If any part of the company whispers, it is about them; if they laugh, it is at them; and if any thing is said which they do not comprehend, they immediately suppose it is meant of them. This mistake is admirably ridiculed in one of our celebrated comedies. "I am sure, says Scrub, they were talking of me, for they laughed consumedly." Now a well-bred person never thinks himself disesteemed by the company, or laughed at, unless their reflexions are so gross, that he cannot be supposed to mistake them, and his honour obliges him to resent it in a proper manner; however, be assured, gentlemen never laugh at or ridicule one another, unless they are in joke, or on a footing of the greatest intimacy. If such a thing should happen once in an age, from some pert coxcomb, or some slippant woman, it is best not to seem to know it, than to make the least reply.

30. It is a piece of politeness not to interrupt a person in a story, whether you have heard it before or not. Nay, if a well-bred man is asked, whether he has heard it, he will answer no, and let the person go on, though he knows it already. Some are fond of telling a story, because they think they tell it well, others pride themselves in being the first teller of it, and others are pleased at being thought entrusted with it. Now, all these persons you would disappoint, by answering yes. And, as I have told you before, as the greatest proof of politeness is to make every body happy about you, I would never deprive a person of any secret satisfaction of this sort, when I could gratify him by [...] attention.

31. Be not ashamed of asking questions, if such questions lead to information; always accompany them with some excuse, and you never will be reckoned impertinent. But, abrupt questions, without [Page] some apology, by all means avoid, as they imply design. There is a way of fishing for facts, which, if done judiciously, will answer every purpose, such as taking things you wish to know for granted; this will perhaps lead some officious person to set you right. So again, by saying, you have heard so and so, and sometimes seeming to know more than you do, you will often get an information which you would lose by direct questions, as these would put people on their guard and frequently defeat the very end you aim at.

32. Make it a rule never to reflect on anybody of people, for by this means you will create a number of enemies. There are good and bad of all professions, lawyers, soldiers, parsons, or citizens. They are all men, subject to the same passions, differing only in their manner, according to the way they have been bred up in. For this reason, it is unjust as well as indiscreet, to attack them as a corps collectively Many a young man has thought himself extremely clever in abusing the clergy. What are the clergy more than other men? Can you suppose a black gown can make any alteration in his nature? Fie, fie; think seriously, and I am convinced you will never do it.

33. But above all, let no example, no fashion, no witticism, no foolish desire of rising above what knaves call prejudices, tempt you to excuse, extenuate or ridicule the least breach of morality, but upon every occasion, show the greatest abhorrence of such proceedings, and hold virtue and religion in the highest veneration.

34. It is a great piece of ill-manners to interrupt any one while speaking, by speaking yourself, or calling off the attention of the company to any foreign matter. But this every child knows.

35. The last thing I shall mention is that of concealing your learning, except on particular occasions▪ Reserve this for learned men, and let them rather extort it from you, than you be too willing to display it. Hence you will be thought modest, and to have more knowledge than you really have. Never seem wise, or more learned than the company you are in. He who affects to show his learning, will be frequently questioned: and if found superficial, will be sneered at; if otherwise, he will be deemed a pedant. Real merit will always show itself, and nothing can lessen it in the opinion of the world, but a man's exhibiting it himself.

For God's sake, revolve all these things seriously in your mind, before you go abroad into life. Recollect the observations you have yourself occasionally made upon men and things, compare them with my instructions, and act wisely and consequentially as they shall teach you.

Notes

*

Dr. Johnson's folio Dictionary you will find very serviceable, and the difference between words reputed synonymous; a work in two volumes, written by me some years ago, and published by Dodsley.

↵

THE OECONOMY OF HUMAN LIFE. Complete, in Two Parts.

[Page]

INTRODUCTION.

BOW down your heads unto the dust, O ye inhabitants of earth! be silent, and receive, with reverence, instruction from on [...].

Wheresoever the sun doth shine; wheresoever the wind doth blow; wheresoever there is an ear to hear, and a mind to conceive; there let the precepts of life be made known, let the maxims of truth be honoured and obeyed.

All things proceed from God. His power is unbounded, his wisdom is from eternity, and his goodness endureth forever.

He sitteth on his throne in the centre, and the breath of his mouth giveth life to the world.

He toucheth the stars with his finger, and they run their course rejoicing.

On the wings of the wind he walketh abroad, and performeth his will through all the regions of unlimited space.

Order, and grace, and beauty, spring from his hand.

The voice of wisdom speaketh in all his works; but the human understanding comprehendeth it not.

The shadow of knowledge passeth over the mind of man as a dream: he seeth as in the dark; he reasoneth, and is deceived.

But the wisdom of God is as the light of heaven: he reasoneth not; his mind is the fountain of truth.

Justice and mercy wait before his throne; benevolence and love enlighten his countenance forever.

Who is like unto the Lord in glory? Who in power shall contend with the Almighty? Hath he any equal in wisdom? Can any in goodness be compared unto him?

He it is, O man! who hath created thee; thy station on earth is fixed by his appointment: the powers of thy mind are the gifts of his goodness, the wonders of thy frame are the work of his hand.

Hear then his voice, for it is gracious; and he that obeyeth, shall establish his soul in peace.

BOOK I. DUTIES that relate to MAN, considered as an INDIVIDUAL.

CHAP. I. Consideration.

COMMUNE with thyself, O man! and consider wherefore thou wert made.

[Page] Contemplate thy powers; contemplate thy wants, and thy connections: So shalt thou discover the duties of life, and be directed in all thy ways.

Proceed not to speak, or to act, before thou hast weighed thy words, and examine the tendency of every step thou shalt take: So shall disgrace fly far from thee, and in thy house shall shame be a stranger; repentance shall not visit thee, nor sorrow dwell upon thy cheek.

The thoughtless man bridleth not his tongue; he speaketh at random, and is entangled in the foolishness of his own words.

As one that runneth in haste, and leapeth over a fence, may fall into a pit on the other side which he doth not see; so is the man that plungeth suddenly into any action, before he hath considered the consequences thereof.

Hearken therefore unto the voice of Consideration: Her words are the words of wisdom, and her paths shall lead thee to safety and truth.

CHAP. II. MODESTY.

WHO art thou, O man! that presumeth on thine own wisdom? or why dost thou vaunt thyself on thine own acquirements?

The first step towards being wise, is to know that thou art ignorant; and, if thou wouldst not be esteemed foolish in the judgment of others, cast off the folly of being wise in thine own conceit.

As a plain garment best adorneth a beautiful woman, so a decent behaviour is the greatest ornament of wisdom.

The speech of a modest man giveth lustre to truth, and the diffidence of his words absolveth his error.

He relieth not on his own wisdom; he weigheth the counsels of a friend, and receiveth the benefit thereof.

He turneth away his ear from his own praise, and believeth it not; he is the last in discovering his own perfections.

Yet, as a veil addeth to beauty, so are his virtues set off by the shade which his modesty casteth upon them.

But behold the vain man, and observe the arrogant! He clotheth himself in rich attire; he walketh in the public street; he casteth round his eyes, and courteth observation.

He tosseth up his head, and overlooketh the poor; he treateth his inferiors with insolence; and his superiors, in return, look down on his pride and folly with laughter.

He despiseth the judgment of others; he relieth on his own opinion, and is confounded.

He is puffed up with the vanity of his imagination; his delight is to hear, and to speak of himself all the day long.

He swalloweth, with greediness, his own praise; and the flatterer in return, eateth him up.

CHAP. III. APPLICATION.

SINCE the days that are past are gone for ever, and those that are to come, may not come to thee; it behoveth thee, O man! to employ the present time, without regretting the loss of that which is past, or too much depending on that which is to come.

[Page] This instant is thine; the next is in the womb of futurity, and thou knowest not what it may bring forth.

Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.

Idleness is the parent of want, and of pain; but the labour of virtue bringeth forth pleasure.

The hand of diligence defeateth want: prosperity and success are the industrious man's attendants.

Who is he that hath acquired wealth, that hath risen to power, that hath clothed himself with honor, that is spoken of in the city with praise, and that standeth before the king in his council? Even he that hath shut out idleness from his house; and hath said, Sloth, thou art mine enemy.

He riseth up early, and lieth down late; he exerciseth his mind with contemplation, and his body with action; and preserveth the health of both.

The slothful man is a burden to himself, his hours hang heavy on his head: he loitereth about, and knoweth not what he would do.

His days pass away like the shadow of a cloud, and he leaveth behind him no mark for remembrance.

His body is diseased for want of exercise: He wisheth for action, but hath not power to move: his mind is in darkness; his thoughts are confused; he longeth for knowledge, but hath no application.

He would eat of the almond, but hateth the trouble of breaking its shell.

His house is in disorder, his servants are wasteful and riotous, and he runneth on towards ruin: He seeth it with his eyes; he heareth it with his ears; he shaketh his head, and wisheth, but hath no resolution; till ruin cometh upon him like a whirlwind, and shame and repentance descend with him to the grave.

CHAP. IV. EMULATION.

IF thy soul thirsteth for honor; if thy ear hath any pleasure in the voice of praise; raise thyself from the dust, whereof thou art made—and exalt thy aim to something that is praise-worthy.

The oak that now spreadeth its branches towards the Heavens, was once but an acorn in the bowels of the earth.

Endeavour to be first in thy calling, whatever it be; neither let any one go before thee in well-doing: Nevertheless, do not envy the merits of another, but improve thine own talents.

Scorn also to depress thy competitor, by any dishonest or unworthy method; strive to raise thyself above him, only by excelling him: So shall thy contest for superiority be crowned with honor, if not with success.

By a virtuous emulation, the spirit of a man is exalted within him; he panteth after same, and rejoiceth as a racer to run his course.

He riseth like the palm-tree, in spite of oppression; and, as an eagle in the firmament of Heaven, he soareth aloft, and fixeth his eye upon the glories of the sun.

The examples of eminent men are in his visions by night; and his delight is to follow them all the day long.

He formeth great designs, he rejoiceth in the execution thereof, and his name goeth forth to the ends of the world.

[Page] But the heart of the envious man is [...] and bitterness: his tongue spitteth venom; the success of his neighbour breaketh his rest.

He [...]itteth in his cell repining; and the good that happeneth to another, is to him an evil.

Hatred and malice feed upon his heart, and there is no rest in him.

He feeleth in his own breast no love of goodness, and therefore believeth his neighbour is like unto himself.

He endeavours to depreciate those that excel him, and putteth an evil interpretation on all their doings.

He lieth on the watch, and meditates mischief: But the detestation of man pursueth him; he is crushed as a spider in his own web.

CHAP. V PRUDENCE.

HEAR the words of Prudence, give heed unto her counsels, [...]nd store them in thine heart: her maxims are universal, and all the virtues lean upon her. She is the guide and the mistress of human life.

Put a bridle on thy tongue: set a guard before thy lips; lest the words of thine own mouth destroy thy peace.

Let him that scoffeth at the lame, take care that he halt not himself: Whosoever speaketh of another's failings with pleasure, shall hear of his own with bitterness of heart.

Of much speaking cometh repentance, but in silence is safety.

A talkative man is a nuisance to society; the ear is sick of his babbling, the torrent of his words overwhelmeth conversation.

Boast not of thyself, for it shall bring contempt upon thee; neither deride another, for it is dangerous.

A bitter jest is the poison of friendship; and he who cannot restrain his tongue, shall have trouble.

Furnish thyself with the proper accommodations belonging to thy condition; yet spend not to the utmost of what thou canst afford, that the providence of thy youth may be a comfort to thy old age.

Avarice is the parent of evil deeds; but frugality is the sure guardian of our virtues.

Let thine own business engage thy attention; leave the care of the state to the governors thereof.

Let not thy recreations be expensive, lest the pain of purchasing them exceed the pleasure thou hast in their enjoyment.

Neither let prosperity put out the eyes of circumspection, nor abundance cut off the hands of frugality: he that too much indulgeth in the superfluities of life, shall live to lament the want of its necessaries.

From the experience of others, do thou learn wisdom: and from their failings, correct thine own faults.

Trust no man before thou hast tried him; yet mistrust not without reason—it is uncharitable.

But when thou hast proved a man to be honest, lock him up in thine heart as a treasure; regard him as a jewel of inestimable price.

Receive not the favours of a mercenary man, nor join in friendship with the wicked; they shall be snares unto thy virtue, and bring grief to thy soul.

Use not to-day what to-morrow may want; neither leave that to hazard, which foresight may provide for, or care prevent.

[Page] Yet expect not, even from prudence, infallible success; for the day knoweth not what the night may bring forth.

The fool is not always unfortunate, nor the wise man always successful: yet never had a fool a thorough enjoyment, never was a wise man wholly unhappy.

CHAP. VI. FORTITUDE.

PERILS, and misfortunes, and want, and pain, and injury, are more or less the certain lot of every man that cometh into the world.

It behoveth thee, therefore, O child of calamity! early to fortify thy mind with courage and patience, that thou mayest support, with a becoming resolution, thy allotted portion of human evil.

As the camel beareth labour, and heat, and hunger, and thirst, through desarts of sand, and fainteth not; so the fortitude of a man shall sustain him through all perils.

A noble spirit disdaineth the malice of fortune; his greatness of soul is not to be cast down.

He hath not suffered his happiness to depend upon her smiles, and therefore with her frowns he shall not be dismayed.

As a rock on the sea-shore he standeth firm, and the dashing of the waves disturbeth him not.

He raiseth his head like a tower on a hill, and the arrows of fortune drop at his feet

In the instant of danger, the courage of his heart sustaineth him; and the steadiness of his mind beareth him out.

He meeteth the evils of life as a man that goeth forth unto battle, and returneth with victory in his hand.

Under the pressure of misfortunes, his calmness alleviates their weight; and, by his constancy, he shall surmount them.

But the dastardly spirit of a timorous man, betrayeth him to shame.

By shrinking under poverty, he stoopeth down to meanness; and by tamely bearing insults, he inviteth injuries.

As a reed is shaken with the breath of the air, so the shadow of evil maketh him tremble.

In the hour of danger, he is embarrassed and confounded; in the day of misfortune, he sinketh, and despair overwhelmeth his soul.

CHAP. VII. CONTENTMENT.

FORGET not, O man! that thy station on earth is appointed by the wisdom of the Eternal; who knoweth thy heart, who seeth the vanity of all thy wishes, and who often in mercy denieth thy requests.

Yet for all reasonable desires, for all honest endeavours, his benevolence hath established, in the nature of things, a probability of success.

The uneasiness thou feelest, the misfortunes thou bewailest; behold the root from whence they spring! even thine own folly, thine own pride thine own distempered fancy.

[Page] Murmur not therefore at the dispensations of God, but correct thine own heart: neither say within thyself, if I had wealth, or power, or leisure, I should be happy; for know they all bring to their several possessors their peculiar inconveniencies.

The poor man seeth not the vexations and anxieties of the rich, he feeleth not the difficulties and perplexities of power, neither knoweth he the wearisomeness of leisure; and therefore it is that he repineth at his own lot.

Envy not therefore the appearance of happiness in any man, for thou knowest not his secret griefs.

To be satisfied with a little, is the greatest wisdom; and he who encreaseth his riches, encreaseth his cares: but a contented mind is a hidden treasure, and trouble findeth it not.

Yet if thou sufferest not the allurements of fortune to rob thee of justice, or temperance, or charity, or modesty, even riches themselves shall not make thee unhappy.

But hence shalt thou learn, that the cup of felicity, pure and unmixed, is by no means a draught for mortal man.

Virtue is the race which God hath set him to run, and happiness the goal; which none can arrive at, till he hath finished his course, and received his crown in the mansions of eternity.

CHAP. VIII. TEMPERANCE.

THE nearest approach thou canst make to happiness, on this side the grave, is to enjoy from Heaven, health, wisdom, and peace of mind.

These blessings if thou possessest, and wouldst preserve to old age, avoid the allurements of voluptuousness, and fly from her temptations.

When she spreadeth her delicacies on the board, when her wine sparkleth in the cup, when she smileth upon thee, and persuadeth thee to be joyful and happy; then is the hour of danger, and let reason stand firmly on her guard.

For, if thou hearkenest unto the words of this adversary of virtue, thou art deceived and betrayed.

The joy which she promiseth changeth to madness, and her enjoyments lead on to diseases and death.

Look round her board, cast thine eyes upon her guests, and observe those who have been allured by her smiles, who have listened to her temptations.

Are they not meagre? are they not sickly? are they not spiritless?

Their short hours of jollity and riot, are followed by tedious hours of pain and dejection. She hath debauched and palled their appetites, that they have now no relish for her nicest dainties; her votaries are become her victims; the just and natural consequence which God hath ordained, in the constitution of things, for the punishment of those who abuse his gifts.

But who is she that, with graceful steps, and with a lively air, trips over yonder plain?

[Page] The rose blusheth on her cheeks, the sweetness of the morning breatheth from her lips; joy, tempered with innocence and modesty, sparkleth in her eyes, and from the cheerfulness of her heart she singeth as she walks.

Her name is health; she is the daughter of exercise, who begot her on temperance; their sons inhabit the mountains that stretch over the northern regions of San Ton Hoe.

They are brave, active, and lively, and partake of all the beauties and virtues of their sister.

Vigour stringeth their nerves, strength dwelleth in their bones, and labour is their delight all the day long.

The employments of their father excite their appetites, and the repasts of their mother refresh them.

To combat the passions is their delight; to conquer evil habits, their glory.

Their pleasures are moderate, and therefore they endure; their repose is short, but sound and undisturbed.

Their blood is pure, their minds are serene, and the physician findeth not the way to their habitations.

But safety dwelleth not with the sons of men, neither is security found within their gates.

Behold them exposed to new dangers from without, while a traitor within lurketh to betray them.

Their health, their strength, their beauty, and activity, have raised desire in the bosom of lascivious love.

She standeth in her bower, she courteth their regard, she spreadeth her temptations.

Her limbs are soft, her air is delicate, her attire loose and inviting. Wantonness speaketh in her eyes, and on her bosom sits temptation. She beckoneth them with her finger, she wooeth them with her looks, and by the smoothness of her tongue she endeavoureth to deceive.

Ah! fly from her allurements, stop thine ears to her enchanting words. If thou meetest the languishing of her eyes, if thou hearest the softness of her voice, if she casteth her arms about thee, she bindeth thee in chains for ever.

Shame followeth, and disease, and want, and care, and repentance.

Enfeebled by dalliance, with luxury pampered, and softened by sloth, strength shall forsake thy limbs, and health thy constitution. Thy days shall be few, and those inglorious; thy griefs shall be many, yet meet with no compassion.

BOOK II. THE PASSIONS.

CHAP. I. HOPE AND FEAR.

THE promises of hope are sweeter than roses in the bud, and far more flattering to expectation; but the threatenings of fear, are a terror to the heart.

[Page] Nevertheless, let not hope allure, nor fear deter thee, from doing that which is right: So shalt thou be prepared to meet all events with an equal mind.

The terrors even of death, are no terrors to the good; he that committeth no evil, hath nothing so fear.

In all thy undertakings, let a reasonable assurance animate thy endeavours; if thou despairest of success, thou shalt not succeed.

Terrify not thy soul with vain fears, neither let thine heart sink within thee from the phantoms of imagination.

From fear proceedeth misfortune; but he that hopeth, helpeth himself.

As the ostrich, when pursued hideth his head, but forgetteth his body; so the fears of a coward expose him to danger.

If thou believest a thing impossible, thy despondency shall make it so; but he that persevereth, shall overcome all difficulties.

A vain hope flattereth the heart of a fool; but he that is wife, pursueth it not.

In all thy desires, let reason go along with thee, and fix not thy hopes beyond the bounds of probability: So shall success attend thy undertakings, and thy heart shall not be vexed with disappointments.

CHAP. II. JOY AND GRIEF.

LET not thy mirth be so extravagant as to intoxicate thy mind, nor thy sorrow so heavy as to depress thy heart. This world affordeth no good so transporting, nor inflicteth any evil so severe, as should raise thee far above, or sink thee much beneath the balance of moderation.

Lo! yonder standeth the house of Joy. It is painted on the outside, and looketh gay; thou mayest know it by the continual noise of mirth and exultation that issueth from it.

The mistress standeth at the door, and calleth aloud to all who pass by: she singeth, and shouteth, and laugheth without ceasing.

She inviteth them to go in and taste the pleasures of life, which she telleth them are no where to be found but beneath her roof.

But enter thou not into her gate; neither associate thyself with those who frequent her house.

They call themselves the sons of Joy, they laugh and seem delighted; but madness and folly are in all their doings.

They are linked with mischief hand in hand, and their steps lead down to evil. Dangers beset them round about, and the pit of destruction yawneth beneath their feet.

Look now on the other side; and behold, in that vale, overshadowed with trees, and hid from the sight of men, the habitation of sorrow.

Her bosom heaveth with sighs, her mouth is filled with lamentation, she delighteth to dwell on the subject of human misery.

She looketh on the common accidents of life, and weepeth; the weakness and wickedness of man is the theme of her lips.

All nature to her, teemeth with evil, every object she feeth is tinged with the gloom of her own mind, and the voice of complaint saddeneth her dwelling day and night.

[Page] Come not near her cell; her breath is contagious; she will blast the fruits, and wither the flowers that adorn and sweeten the garden of life.

In avoiding the house of joy, [...]et not thy feet betray thee [...]o the borders of this dismal mansion: but pursue with care the middle path, which shall lead thee, by a gentle ascent, to the bower of tranquillity.

With her dwelleth peace, with her dwelleth safety and contentment. She is cheerful, but not gay; she is serious, but not grave; she vieweth the joys and sorrows of life, with an equal and steady eye.

From hence, as from an eminence, shalt thou behold the folly and the misery of those, who, either [...] by the gaiety of their hearts▪ take up their abode with the companions of jollity and riotous mirth; or, infected by gloominess and melancholy, spend all their days in complaining of the woes and calamities of human life.

Thou shalt view them both with pity, and the error of their ways shall keep thy feet from straying.

CHAP. III. ANGER.

AS the whirlwind in its fury teareth up trees, and deformeth the face of nature; or, as an earthquake, in its convulsions, overturneth cities; so the rage of an angry man throweth mischief around him; danger and destruction wait on his hand.

But consider, and forget not thine own weakness; so shalt thou pardon the failings of others.

Indulge not thyself in the passion of anger; it is whetting a sword, to wound thine own breast, or murder thy friend.

If thou bearest slight provocations with patience, it shall be imputed unto thee for wisdom; and if thou wipest them from thy remembrance, thy heart shall feel rest, and thy mind shall not reproach thee.

Seest thou not that the angry man loseth his understanding? Whilst thou art yet in thy senses, let the wrath of another be a lesson to thyself.

Do nothing in a passion. Why wilt thou put to sea in the violence of a storm?

If it be difficult to rule thine anger, it is wise to prevent it; avoid therefore all occasions of falling into wrath, or guard thyself against them whenever they occur.

A fool is provoked with insolent speeches, but a wise man laugheth them to scorn.

Harbour not revenge in thy breast; it will torment thy heart, and discolour its best inclinations.

Be always more ready to forgive, than to return an injury: He that watches for an opportunity of revenge, lieth in wait against himself, and draweth down mischief on his own head.

A mild answer to an angry man, like water cast upon the fire, abateth his heat, and from an enemy he shall become thy friend.

Consider how few things are worthy of anger, and thou wilt wonder that any but fools should be wroth.

[Page] In folly or weakness it always beginneth; but remember, and be well assured, it seldom concludeth without repentance.

On the heels of folly, treadeth shame; at the back of anger, standeth remorse.

CHAP. IV. PITY.

AS blossoms and flowers are strewed upon the earth by the hand of spring; as the kindness of summer produceth in perfection the bounties of harvest; so the [...] of pity shed blessings on the children of misfortune.

He who pitieth another, recommendeth himself; but he who is without compassion, desorveth it [...].

The butcher relenteth not at the bleating of the lamb; neither is the heart of the cruel moved with distress.

But the tears of the compassionate are sweeter than dew drops, falling from roses on the bosom of the earth.

Shut nog thine ear therefore against the cries of the poor; neither harden thine heart against the calamities of the innocent.

When the fatherless call upon thee, when the widow's heart is sunk, and she imploreth thy assistance with tears of sorrow; O! pity her affliction, and extend thy hand to those who have none to help them.

When thou seest the naked wanderer of the street, shivering with cold, and distitute of [...]; let bounty open thine heart, let the wings of charity shelter him from death, that thine own soul [...]

Whilst the poor man [...] on the bed of sickness, whilst the unfortunate languish [...] of a dungeon, or the hoary head of age lifts up a feeble eye to thee for pity; O! how canst thou riot in superfluous enjoyments, regardless of their wants, unfeeling of their woes?

CHAP. V. DESIRE and LOVE.

BEWARE, young man! beware of the allurements of wantonness, and let not the harlot tempt [...] excess in her delights.

The madness of desire shall defeat its own pursuits; from the blindness of its rage, thou shalt rush upon destruction.

Therefore give not up thy heart to her sweet enticements, neither suffer thy soul to be enslaved by her enchanting delusions.

The fountain of health, which must supply the stream of pleasure shall quickly be dried up, and every spring of joy shall be exhausted.

In the prime of thy life, old age shall overtake thee: Thy sun shall decline in the morning of thy days.

But when virtue and modesty enlighten her charms, the lustre of a beautiful woman is brighter than the stars of Heaven, and the influence of her power it is in vain to resist.

The whiteness of her bosom transcendeth the lily; her smiles are more delicious than a garden of roses.

The innocence of her eye is like that of the turtle; simplicity and truth dwell in her heart.

[Page] The kisses of her mouth are sweeter than honey; the perfumes of Arabia breathe from her lips.

Shut not thy bosom to the tenderness of love: the purity of its flame shall ennoble thine heart, and soften it to receive the fairest impressions.

BOOK III. WOMAN.

GIVE ear, fair daughter of love! to the instructions of prudence, and let the precepts of truth sink deep in thy heart: so shall the charms of thy mind add lustre to the elegance of thy form; and thy beauty, like the rose it resembleth, shall retain its sweetness when its bloom is withered.

In the spring of thy youth, in the morning of thy days; when the eyes of men gaze on thee with delight, and nature whispereth in thine [...]ar the meaning of their looks; ah! hear with caution their seducing words, guard well thy heart, nor listen to their soft persuasions.

Remember thou art made man's reasonable companion, not the slave of his passion; the end of thy being is not merely to gratify his loose desire, but to assist him in the toils of life, to soothe him with thy tenderness, and recompence his care with loft endearments. Who is she that winneth the heart of man, that subdueth him to love, and reigneth in his breast?

Lo! yonder she walketh in maiden sweetness, with innocence in her mind, and modesty on her cheek.

Her hand seeketh employment, her foot delighteth not in g [...]dd [...]ing abroad.

She is clothed with neatness, she is feed with temperance; humility and meekness are as a crown of glory circling her head.

On her tongue dwelleth mu [...], the sweetness of honey floweth from her lips.

Decency is in all her words, in her answers are mildness and truth [...].

Submission and obedience are the lessons of her life, and peace and happiness are her reward.

Before her steps walketh prudence, and virtue attendeth at her right hand.

Her eye speaketh softness and love; but discretion with a sceptre sitteth on her brow.

The tongue of the licentious is dumb in her presence, the awe of her virtue keepeth him silent

When scandal is busy, and the fame of her neighbour is tossed from tongue to tongue; if charity and good nature open not her mouth, the singer of silence resteth on her lip.

Her breast is the mansion of goodness, and therefore she suspecteth no evil in others.

Happy is the man that shall make her his wife; happy the child that shall call her mother.

She presideth in the house, and there is peace; she commandeth with judgment, and is obeyed.

[Page] She ariseth in the morning, she considers her affairs, and appointeth to every one their proper business.

The care of her family is her whole delight; to that alone she applieth her study, and elegance with frugality is seen in her mansions:

The prudence of her management is an honour to her husband, and he heareth her praise with a secret delight.

She informeth the minds of her children with wisdom, she fashioneth their manners from the example of her own goodness.

The word of her mouth is the law of their youth, the motion of her eye commandeth their obedience.

She speaketh, and her servants fly; she pointeth, and the thing is done.

For the law of love is in their hearts, and her kindness addeth wings to their feet.

In prosperity she is not puffed up: in adversity, she healeth the wounds of fortune wish patience.

The troubles of her husband are alleviated by her counsels, and sweetened by her endearments; he putteth his heart in her bosom, and receiveth comfort.

Happy the man that hath made her his wife; happy the child that calleth her mother.

BOOK IV. CONSANGUINITY; OR, NATURAL RELATIONS.

CHAP. I. HUSBAND.

TAKE unto thyself a wife, and obey the ordinance of God: take unto thyself a wife, and become a faithful member of society.

But examine with care, and fix not suddenly. On thy present choice, depends thy future happiness.

If much of her time is destroyed in dress and adornments; if she is enamoured with her own beauty and delighted with her own praise; if she laugheth much, and talketh loud; if her foot abideth not in her father's house, and her eyes with boldness [...]ove on the faces of men; tho' her beauty were as the sun in the firmament of [...] [...]urn thine from her charms, turn thy feet from her paths, [...] suffer not thy soul to be ensnared by the allurements of imagination.

But when thou findest sensibility of heart, joined with softness of manners; an accomplished mind, with a form agreeable to thy fancy; take her [...] thy house; she is worthy to be thy friend, thy companion [...], the wife of thy bosom.

O cherish [...] a blessing sent thee from Heaven. Let the kindness of thy [...] endear thee to her heart.

She is [...] of thy house; treat her therefore with respect that thy [...] may obey her.

Oppose [...] inclination without cause; she is the partner of thy cares, make her also the companion of thy pleasures.

[Page] Reprove her faults with gentleness, exact not her obedience with rigour.

Trust thy secrets in her breast; her counsels are sincere, thou shalt not be deceived.

Be faithful to her bed; for she is the mother of thy children.

When pain and sickness assault her, let thy tenderness soothe her afflictions; a look from thee, of pity and love, shall alleviate her grief, or mitigate [...] pain, and be of more avail than ten physicians.

Consider the tenderness of her sex, the delicacy of her frame: and be not severe to her weakness, but remember thine own imperfections.

CHAP. II. FATHER.

CONSIDER thou who art a parent, the importance of thy trust; the being thou hast produced, it is thy duty to support.

Upon thee also it dependeth, whether the child of thy bosom shall be a blessing or a curse to thyself; an useful or a worthless member to the community.

Prepare him early with instruction, and season his mind with the maxims of truth.

Watch the bent of his inclination, set him right in his youth, and let no evil habits gain strength with his years.

So shall he rise like a cedar on the mountains; his head shall be seen above the trees of the forest.

A wicked son is a reproach to his father; but he that doth right is an honour to his grey hairs.

The soil is thine own, let it not want cultivation; the seed which thou sowest, that also shall thou reap.

Teach him obedience, and he shall bless thee; teach him modesty, and he shall not be ashamed.

Teach him gratitude, and he shall receive benefits; teach him charity, and he shall gain love.

Teach him temperance, and he shall have health; teach him prudence, and fortune shall attend him.

Teach him justice, and he shall be honoured by the world; teach him sincerity, and his own heart shall not reproach him.

Teach him diligence, and his wealth shall increase; teach him benevolence, and his mind shall be exalted.

Teach him science, and his life shall be useful; teach him religion, and his death shall be happy.

CHAP. III. SON.

FROM the creature of God let man learn wisdom; and apply to himself the instruction they give.

Go to the desart, my son! Observe the young stork of the wilderness, let him speak to thy heart; he beareth on his wings his aged fire, he lodgeth him in safety and supplieth him with food.

[Page] The piety of a child is sweeter than the incense of Persia, offered to the sun; yea, more delicious than odours, wasted from a field of Arabian spices by the western gales.

Be grateful then to thy father, for he gave thee life, and to thy mother, for she sustained thee.

Hear the words of his mouth, for they are spoken for thy good; give ear to his admonition, for it proceedeth from love.

He hath watched for thy welfare, he hath toiled for thy ease, do honour therefore to his age, and let not his grey hairs be treated with irreverence.

Forget not thy helpless infancy, nor the frowardness of thy youth, and indulge the infirmities of thy aged parents; assist and support them in the decline of life.

So shall their hoary heads go down to the grave in peace, and thine own children, in reverence of thy example, shall repay thy piety with filial love.

CHAP. IV. BROTHERS.

YE are the children of one father, provided for by his care, and the breast of one mother hath given you suck.

Let the bonds of affections, therefore, unite thee with thy brothers, that peace and happiness may dwell in thy father's house.

And when ye separate in the world, remember the relation that bindeth you to love and unity, and prefer not a stranger before thine own blood.

If thy brother is in adversity, assist him; if thy sister is in trouble, forsake her not.

So shall the fortunes of thy father contribute to the support of his whole race; and his care be continued to you all, in your love to each other.

BOOK V. PROVIDENCE; OR, THE ACCIDENTAL DIFFERENCES OF MEN.

CHAP. I. WISE and IGNORANT.

THE gifts of the understanding are the treasures of God; and he appointeth to every one his portion, in what measure seemeth good unto himself.

Hath he endued thee with wisdom? Hath he enlightened thy mind with the knowledge of truth? Communicate it to the ignorant, for their instruction; communicate it to the wise, for thine own improvement.

True wisdom is less presuming than folly. The wise man doubteth often, and changeth his mind: The fool is obstinate, and doubteth not; he knoweth all things, but his own ignorance.

[Page] The pride of emptiness is an abomination; and to talk much, is the foolishness of folly: Nevertheless, it is the part of wisdom, to bear the impertinence of fools, to hear their absurdities with patience, and pity their weakness.

Yet be not puffed up in thine own conceit, neither boast of superior understanding; the clearest human knowledge is but blindness and folly.

The wise man feeleth his imperfections, and is humbled; he laboureth in vain for his own approbation. But the fool peepeth in the shallow stream of his own mind, and is pleased with the pebbles which he seeth at the bottom: He bringeth them up, and sheweth them as pearls; and with the applause of his brethren, delighteth he himself.

He boasteth of attainments in things that are of no worth; but where it is a shame to be ignorant, there he hath no understanding.

Even in the paths of wisdom, he toileth after folly; and shame and disappointment are the reward of his labour.

But the wise man cultivates his mind with knowledge: the improvement of arts is his delight, and their utility to the public crowneth him with honour.

Nevertheless, the attainment of virtue he accounteth as the highest learning; and the science of happiness is the study of his life.

CHAP. II. RICH and POOR.

THE man to whom God hath given riches, and blessed with a mind to employ them aright, is particularly favoured, and highly distinguished.

He looketh on his wealth with pleasure, because it affordeth him the means to do good.

He protecteth the poor that are injured, he suffereth not the mighty to oppress the weak.

He seeketh out objects of compassion; he enquireth into their wants; he relieveth them with judgments and without ostentation.

He assisteth and rewardeth merit; [...] encourageth ingenuity, and liberally promoteth every useful design.

He carrieth on great works, his country is enriched, and the labourer is employed: he formeth new schemes, and the arts receive improvement.

He considereth the superfluities of his table as belonging to the poor of his neighbourhood, and he defraudeth them not.

The benevolence of his mind is not checked by his fortune; he rejoiceth therefore in riches, and his joy is blameless.

But woe unto him that heapeth up wealth in abundance, and rejoiceth alone in the possession thereof;

That grindeth the face of the poor, and considereth not the sweat of their brows;

He thriveth on oppression without feeling; the ruin of his brother disturbeth him not.

The tears of the orphan he drinketh as milk, the cries of the widow are music to his ear.

[Page] His heart is hardened with the love of wealth; no grief nor distress can make impression upon it.

But the curse of iniquity pursueth him: He liveth in continual fear; the anxiety of his mind, and the rapacious desires of his own soul, take vengeance upon him, for the calamities he hath brought upon others.

O! what are the miseries of poverty, in comparison with the gnawings of this man's heart?

Let the poor man comfort himself, yea, rejoice; for he hath many reasons.

He sitteth down to his morsel in peace; his table is not crowded with flatterers and devourers.

He is not embarrassed with a train of dependants, nor teased with the clamours of solicitation.

Debarred from the dainties of the rich, he escapeth also their diseases.

The bread he eateth, is it not sweet to his taste? the water he drinketh, is it not pleasant to his thirst? yea, far more delicious than the richest draughts of the luxurious.

His labour preserveth his health, and produceth him a repose, to which the downy bed of sloth is a stranger.

He limiteth his desires with humility; and the calm of contentment is sweeter to his soul, than the acquirements of wealth and grandeur.

Let not the rich therefore presume on his riches, nor the poor despond in his poverty; for the providence of God dispenseth happiness to them both, and the distribution thereof is more equally made than the fool can believe.

CHAP. III. MASTERS and SERVANTS.

REPINE not, O man! at the state of servitude: It is the appointment of God, and hath many advantages; it removeth thee from the cares and solicitudes of life.

The honour of a servant is his fidelity; his highest virtues are submission and obedience.

Be patient, therefore, under the reproofs of thy master; and when he rebuketh thee, answer not again. The silence of thy resignation shall not be forgotten.

Be studious of his interests, be diligent in his affairs, and faithful to the trust which he reposeth in thee.

Thy time and thy labour belong unto him. Defraud him not thereof, for he payeth thee for them.

And thou who art a master, be just to thy servant, if thou expectest from him fidelity; and reasonable in thy commands, if thou expectest a ready obedience.

The spirit of a man is in him; severity and rigour may create fear, but can never command his love.

Mix kindness with reproof, and reason with authority; so shall thy admonitions take place in his heart, and his duty shall become his pleasure.

He shall serve thee faithfully, from the motive of gratitude; he shall obey thee cheerfully, from the principle of love; and fail not [Page] thou, in return, to give his diligence and fidelity their proper reward.

CHAP. IV. MAGISTRATES and SUBJECTS.

O THOU, the favourite of Heaven! whom the sons of men, thy equals, have agreed to raise to sovereign power, and set as a ruler over themselves: Consider the ends and importance of their trust, far more than the dignity and height of thy station.

Thou art clothed in purple, and seated on a throne; the crown of majesty investeth thy temples, the sceptre of power is placed in thy hand: But not for thyself were these ensigns given; not meant for thine own, but the good of thy kingdom.

The glory of a king is the welfare of his people; his power and dominion rest on the hearts of his subjects.

The mind of a great prince, is exalted with grandeur of his situation; he revolveth high things, and searcheth for business worthy of his power.

He calleth together the wise men of his kingdom, he consulteth among them with freedom, and heareth the opinions of them all.

He looketh among his people with discernment: He discovereth the abilities of men, and employeth them according to their merits.

His magistrates are just, his ministers are wise, and the favourite of his bosom deceiveth him not.

He smileth on the arts, and they flourish; the sciences improve beneath the culture of his hand.

With the learned and ingenious he delighteth himself; he kindleth in their breasts emulation, and the glory of his kingdom is exalted by their labours.

The spirit of the merchant who extendeth his commerce, the skill of the farmer who enricheth his lands, the ingenuity of the artist, the improvements of the scholar; all these he honoureth with his favour, or rewardeth with his bounty.

He planteth new colonies, he buildeth strong ships, he openeth rivers for convenience, he formeth harbours for safety; his people abound in riches, and the strength of his kingdom encreaseth.

He frameth his stututes with equity and wisdom: his subjects enjoy the fruits of their labour in security; and their happiness consists in their observance of the law.

He foundeth his judgments on the principles of mercy; but in the punishment of offenders, he is strict and impartial.

His ears are open to the complaints of his subjects; he restraineth the hand of their oppressors, and delivereth them from their tyranny.

His people therefore look up to him as a father, with reverence and love: They consider him as the guardian of all they enjoy.

Their affection unto him [...]getteth in his breast a love of the public; the security of their happiness is the object of his care.

No murmurs against him arise in their hearts; the machinations of his enemies endanger not his state.

His subjects are faithful, and firm in his cause; they stand in his defence as a wall of brass; the army of his enemy flieth before them as chaff before the wind.

[Page] Security and peace bless the dwellings of his people; and glory and strength encircle his throne for ever.

BOOK VI. THE SOCIAL DUTIES.

CHAP. I. BENEVOLENCE.

WHEN thou considerest thy wants, when thou beholdest thy imperfections, acknowledge his goodness, O son of humanity! who honoured thee with reason, endued thee with speech, and placed thee in society, to receive and confer reciprocal helps, and natural obligations.

Thy food, thy clothing, thy convenience of habitation; thy protection from the Injuries, thy enjoyment of the comforts and pleasures of life: All these thou owest to the assistance of others, and couldest not enjoy but in the blinds of society.

It is thy duty therefore to be a friend to mankind, as it is thy interest that man should be friendly to thee.

As the rose breatheth sweetness from its own nature, so the heart of a benevolent man produceth good works.

He enjoyeth the case and tranquillity of his [...], and rejoiceth in the happiness and prosperity of his neighbour.

He [...] not his [...]ar unto slander; the [...] and the fa [...]lings of men give pain to his heart.

His desire is to do good, and he searcheth out the occasions thereof; in removing the oppressions of another, he relieveth himself.

From the largeness of his mind, he comprehendeth in his wishes the happiness of all men; and from the generosity of his heart, he endeavoureth to promote it.

CHAP. II. JUSTICE.

THE peace of society dependeth on justice; the happiness of individuals, on the safe enjoyment of all their possessions.

Keep the desires of thy heart, therefore, within the bounds of moderation; let the hand of justice lead them aright.

Cast not an evil eye on the goods of thy neighbour: let whatever is his property, be sacred from thy touch.

Let not temptation allure, nor any provocation excite thee, to lift up thy hand to the hazard of his life.

Defame him not in his character; bear no false witness against him.

Corrupt not his servant to cheat or forsake him; and the wife of his bosom, O tempt not to sin.

It will be a grief to his heart, which thou canst not relieve; an injury to his life, which no reparation can aton [...].

[Page] In thy dealings with men, be impartial and just; and do unto them, as thou wouldst they should do unto thee.

Be faithful to thy trust, and deceive not the man who relieth upon thee; be assured, it is less evil in the sight of God to steal, than to betray.

Oppress not the poor, and defraud not of his hire the labouring man.

When thou fellest for gain, hear the whisperings of conscience, and be satisfied with moderation; nor from the ignorance of the buyer, make advantage to thyself.

Pay the debts which thou [...]; for he who gave thee credit, relied upon thy honour; and to withhold from him his due, is both mean and unjust.

Finally, O son of society! examine thy heart, [...] remembrance to thy aid; and if in any of those things then findest thou hast transgressed, take sorrow and shame to thyself, and make speedy reparation to the utmost of thy power.

CHAP. III. CHARITY.

HAPPY is the men who hath sown in his breast the [...]eeds of benevolence; the produce thereof shall be charity and love.

From the [...] of his heart shall rise rivers of goodness: and the [...] shall overflow for the benefit [...].

He [...] the poor in their trouble, he rejoi [...]eth in furthering the prosperity of all men.

He censureth not his neighbour; he believeth not the tale of envy and malevolence, neither repeateth he their [...].

He forgiveth the injuries of men, he wipeth them from his remembrance▪ revenge and malice have no place in his heart.

For evil he returneth not evil; he hateth not, even his enemies, but requiteth their injustice with friendly admonition.

The griefs and anxieties of men excite his compassion; he endeavoureth to alleviate the weight of their misfortunes, and the pleasure of success rewardeth his labour.

He calmeth the fury, he healeth the quarrels of angry men, and preventeth the mischiefs of strife and animosity.

He promoteth in his neighbourhood, peace and good-will, and his name is repeated with praise and benedictions.

CHAP. IV. GRATITUDE.

AS the branches of a tree return their sap to the root from whence it arose; as a river poureth his streams to the sea, whence his spring was supplied; so the heart of a grateful man, delighteth in returning a benefit received.

He acknowledgeth his obligation with cheerfulness, he looketh on his benefactor with love and esteem.

[Page] And if to return it be not in his power, he nourisheth the memory of it in his breast with kindness, he forgeteth it not all the days of his life.

The hand of the generous man is like the clouds of Heaven, which drop upon the earth, fruits, herbage, and flowers: but the heart of the ungrateful, is like a desart of sand, which swalloweth with greediness the showers that fall, burieth them in his bosom, and produceth nothing.

Envy not thy benefactor, neither strive to conceal the benefit he hath conferred: for though to oblige is better than to be obliged; though the act of generosity commandeth admiration; yet the humility of gratitude toucheth the heart, and is amiable in the sight both of God and man.

But receive not a favour from the hand of the proud; to the selfish and avaricious have no obligation: the vanity of pride shall expose thee to shame, the greediness of avarice shall never be satisfied.

CHAP. V. SINCERITY.

O THOU who art enamoured with the beauties of t [...]th, and halt fixed thy heart on the simplicity of her charms! hold fast thy fidelity unto her, and forsake her not; the constancy of thy virtue shall crown thee with honour.

The tongue of the sincere is rooted in his heart; hypocrisy and deceit have no place in his words.

He blusheth at falsehood, and is confounded; but in speaking the truth, he hath a steady eye.

He supporteth, as a man, the dignity of his character; to the arts of hypocrisy he scorneth to stoop.

He is consistent with himself: he is never embarrassed; he hath courage enough for truth, but to lye he is afraid.

He is far above the meanness of dissimulation; the words of his mouth are the thoughts of his heart.

Yet with prudence and caution he openeth his lips; he studieth what is right, and speaketh with discretion.

He adviseth in friendship: he reproveth with freedom; and whatsoever he promiseth, shall surely he performed.

But the heart of the hypocrite is hid in his breast; he masketh his words in the semblance of truth, while the business of his life is only to deceive.

He laugheth in sorrow, he weepeth in joy; and the words of his mouth have no interpretation.

He worketh in the dark as a mole, and fancieth he is safe; but he blundereth into light, and is exposed to full view with his dirt on his head.

He passeth his days in perpetual constraint; his tongue and his heart are forever at variance.

He laboureth for the character of a righteous man: and huggeth himself in the thoughts of his cunning.

[Page] O fool! fool! the pains which thou takest to hide what thou art, are more than would make thee what thou wouldest seem; the children of wisdom shall mock at thy cunning, when, in the midst of security, thy disguise is stripped off; and the finger of derision shall point thee to scorn.

CHAP. VI. RELIGION.

THERE is [...] one God, the Author, the Creator, the Governor of the world; Almighty, Eternal, and Incomprehensible.

The sun is not God, though his noblest image. He enlighteneth the world with his brightness, his warmth giveth life to the products of the earth: admire him as the creature, the instrument of God; but worship him not.

To the one who is supreme, most wise and beneficent, and to him alone, belong worship, adoration, thanksgiving, and praise.

Who has stretched forth the heavens with his hand, who hath described with his finger the courses of the stars.

Who setteth bounds to the ocean, that it cannot pass; and faith unto the stormy winds, be still.

Who shaketh the earth, and the nations tremble; who darteth his lightnings, and the wicked are dismayed.

Who calleth forth worlds by the word of his mouth; who smiteth with his arm, and they sink into nothing.

‘O! reverence the majesty of the Omnipotent; and tempt not his anger, le [...]t thou be destroyed.’

The providence of God is over all his works; he ruleth and directeth with infinite wisdom.

He hath instituted laws for the government of the world; he hath wonderfully varied them in all beings; and each, by his nature, [...] to his will.

In the depths of his mind he revolveth all knowledge; the secrets of futurity he open before him.

The thoughts of thy heart are naked to his view; he knoweth thy determinations before they are made.

With respect to his prescience, there is nothing contingent; with respect to his providence, there is nothing accidental.

Wonderful he is in all his ways; his counsels are inscrutable; the manner of his knowledge transcendeth thy conception.

‘Pay therefore to his wisdom all honour and veneration; and bow down thyself in humble and submissive obedience to his supreme direction.’

The Lord is gracious and beneficent; he hath created the world in mercy and love.

His goodness in conspicuous in all his works; he is the fountain of excellence, the centre of perfection.

The creatures of his hand declare his goodness, all their enjoyments speak his praise; he clotheth them with beauty, he supporteth them with food, he preserveth them with pleasure from generation to generation.

[Page] If we lift up our eyes to the Heavens, his glory shineth forth; if we cast them down upon the earth, it is full of his goodness: The hills and the valleys rejoice and sing; fields, rivers, and woods, resound his praise.

But thee, O man! he hath distinguished with peculiar favour; and exalted thy station above all creatures.

He hath endued thee with reason, to maintain thy dominion; he hath fitted thee with language, to improve by society; and exalted thy mind with the powers of meditation, to contemplate and adore his inimitable perfections.

And in the laws he hath ordained as the rule of thy life, so kindly hath he suited thy duty to thy nature, that obedience to his precepts is happiness to thyself

‘O praise his goodness with songs of thanksgiving, and meditate in silence on the wonders of his love: let thy heart overflow with gratitude and acknowledgment, let the language of thy lips speak praise and adoration, let the actions of thy life show thy love to his law.’

The Lord is just and righteous, and will judge the earth with equity and truth.

Hath he established his laws in goodness and mercy, and shall he not punish the transgressors thereof?

O think not, bold man! because thy punishment is delayed, that the arm of the Lord is weakened; neither flatter thyself with hopes, that he winketh at thy doings.

His eye pierceth the secrets of every heart, and he remembereth them for ever: He respecteth not the persons, nor the stations of men.

The high and the low, the rich and the poor, the wise and the ignorant, when the soul hath shaken off the cumbrous shackles of this mortal life, shall equally receive from the sentence of God, a just and everlasting retribution, according to their works.

Then shall the wicked tremble and be afraid; but the heart of the righteous shall rejoice in his judgments.

‘O! fear the Lord, therefore all the days of thy life, and walk in the paths which he hath opened before thee. Let prudence admonish thee; let temperance restrain, let justice guide thy hand, benevolence warm thy heart, and gratitude to Heaven inspire thee with devotion. These shall give thee happiness in thy present state, and [...] thee to the mansions of eternal felicity in the paradise of God.’

THIS IS THE TRUE Oeconomy of Human Life.

THE OECONOMY OF HUMAN LIFE. PART SECOND.

[Page]

BOOK 1. MAN considered in the general.

CHAP I. Of the HUMAN FRAME and STRUCTURE.

WEAK and ignorant as thou art, O Man! Humble as thou oughtest to be, O child of the dust! wouldst thou raise thy thoughts to infinite wisdom? wouldst thou see Omnipotence displayed before thee? contemplate thine own frame.

Fearfully and wonderfully art thou made: Praise therefore thy creator with awe, and rejoice before him with reverence.

Wherefore of all creatures art thou only erect, but that thou shouldest behold his works? wherefore art thou to behold, but that thou mayest admire them? wherefore to admire, but that thou mayest adore their and thy Creator?

Wherefore is consciousness reposed in thee alone? and whence is it derived to thee?

It is not in flesh to think; it is not in bones to reason. The lion knoweth not that worms shall eat him; the ox perceiveth not that he is fed for slaughter.

Something is added to thee unlike to what thou seest: Something informs thy clay, higher than all that is the object of thy senses. Behold! what is it?

Thy body remaineth perfect after it is fled, therefore it is no part of it: It is immaterial, therefore it is eternal: It is free to act therefore it is accountable for its actions.

Knoweth the ass the use of food, because his teeth mow down the herbage? or standeth the crocodile erect, although his back-bone is straight as thine?

God formed thee as he had formed these: After them all wert thou created; superiority and command were given thee over all, and of his own breath did he communicate to thee thy principle of knowledge.

Know thyself then the pride of his creation, the link uniting divinity and matter! Behold a part of God himself within thee! Remember thine own dignity, nor dare descend to evil or to meanness.

Who planted terror in the tail of the serpent? who clothed the [Page] neck of the horse with thunder? Even he who hath instructed the [...] to crush the one under thy feet, and tame the other to thy purposes.

CHAP. II. Of the USE of the SENSES.

VAUNT not of thy body, because it was first formed; nor of thy brain, because therein thy soul resideth. Is not the master of the house more honourable than its walls?

The ground must be prepared, before corn can be planted: The potter must build his furnace, before he can make his porcelain.

As the breath of Heaven sayeth unto the waters of the deep, This way shall thy billows roll, and no other; thus high, and no higher shall they raise their fury: So let thy spirit, O man! actuate, and direct thy flesh; so let it repress its wildness.

Thy soul is the monarch of thy frame; suffer not its subjects to rebel against it.

The body is as the globe of the earth, thy bones the pillars that sustain it on its basis.

As the ocean giveth rise to springs, whose waters return again into its bosom through the rivers; so runneth thy life from the heart outwards, and so returneth it unto its place again.

Do not both retain their course for ever? Behold! the same God ordained them.

Is not thy nose the channel to perfumes? thy mouth the path to delicacies? Yet know thou, that perfumes long smelt become offensive; that delicacies destroy the appetite they flatter.

Are not thine eyes the centinels that watch for thee? yet how often are they unable to distinguish truth from error?

Keep thy soul in moderation, teach thy spirit to be attentive to its good; so shall these, its ministers, be always to thee conveyances of truth.

Thine hand, is it not a miracle? Is there in the creation aught like unto it? wherefore was it given thee, but that thou mightest stretch it out to the assistance of thy brother?

Why of all things living art thou alone made capable of blushing? The world shall read thy shame upon thy face; therefore do nothing shameful.

Fear and dismay, why rob they thy countenance of its ruddy splendor? Avoid guilt, and thou shalt know that fear is beneath thee; that dismay is unmanly.

Wherefore to thee alone speak shadows in the visions of thy pillow? Reverence them; for, know that dreams are from on high.

Thou, man, alone canst speak. Wonder at the glorious prerogative; and pay to him who gave it thee, a rational and welcome praise, teaching thy children wisdom, instructing the offspring of thy loins in piety.

CHAP. III. The SOUL of MAN, its ORIGIN and AFFECTIONS.

THE blessings, O man! of thy external part, are health, vigour, and proportion. The greatest of these is health. What health is to the body, even that is honesty to the soul.

[Page] That thou hast a soul, is of all knowledge the most certain, of all truths the most plain unto thee. Be meek, be grateful for it. Seek not to know it perfectly. It is inscrutable.

Thinking, understanding, reasoning, willing, call not these the soul. They are its actions, but they are not its essence.

Raise it not too high, that thou be not despised. Be not thou like unto those that fall by climbing, neither debase it to the sense of brutes; nor be thou like to the horse and the mule, in whom there is no understanding.

Search it by its faculties, know it by its virtues. They are more in number than the hairs of thy head; the stars of Heaven are not to be counted with them.

Think not with Arabia, that one soul is parted among all men; neither believe thou with the sons of Egypt, that every man hath many: know that as thy heart, so also thy soul is one.

Doth not the sun harden the clay? Doth it not also soften the wax? As it is one sun that worketh both, even so it is one soul that wi [...]seth contraries.

As the moon retaineth her nature, though darkness spread itself before her face as a curtain; so the soul remaineth perfect, even in the bosom of the fool.

She is immortal; she is unchangeable; she is alike in all. Health called her forth to show her loveliness, and application annointeth her with the oil of wisdom.

Although she shall live after thee, think not she was born before thee. She was concreted with thy flesh, and formed with thy brain.

Justice could not give her to thee exalted by virtues, nor mercy deliver her to thee deformed by vices. These must be thine, and thou must answer them.

Suppose not death can shield thee from examination; think not corruption can hide thee from enquiry. He who formed thee of thou knowest not what, can he not raise thee from thou knowest not what again?

Perceiveth not the cock the hour of midnight? Exalteth he not his voice, to tell thee it is morning? Knoweth not the dog the footsteps of his master? and flieth not the wounded goat unto the herb that healeth him? Yet when these die, their spirit returneth to the dust: thine alone surviveth.

Envy not these of their senses, because quicker than thine own. Learn that the advantage lieth not in possessing good things, but in knowing to use them.

Hadst thou the ear of the slag, or were thine eye as strong and piercing as the eagle's; didst thou equal the hound in smell, or could the ape resign to thee his taste, or the tortoise her feeling; yet, without reason, what would they avail thee? Perish not all these like their kindred?

Hath any one of them the gift of speech? Can any say unto thee, Therefore did I so?

The lips of the wise are as the doors of a cabinet: no sooner are they opened, but treasures are poured but before thee.

[Page] Like unto trees of gold arranged in beds of silver, are wise sentences uttered in due season.

Canst thou think too greatly of thy soul; or can too much be said in its praise? It is the image of him who gave it.

Remember thou its dignity for ever; forget not how great a talent is committed to thy charge.

Whatsoever may do good, may also do harm. Beware that thou direct its course to virtue.

Think not that thou canst lose her in the croud; suppose not that thou canst bury her in thy closet. Action is her delight, and she will not be withheld from it.

Her motion is perpetual; her attempts are universal; her agility is not to be suppressed. Is it at the uttermost part of the earth? she will have it: Is it beyond the region of the stars? yet will her eye discover it.

Enquiry is her delight. As one who traverseth the burning sands in search of water, so is the soul that thirsteth after knowledge.

Guard her, for she is ra [...]h; restrain her for she is irregular; correct her, for she is outrageous: More supple is she than water, more flexible than wax, more yielding than air. Is there aught then can bind her?

As a sword in the hand of a madman, even so is the soul to him who wanteth discretion.

The end of her search is truth; her means to discover it, are reason and experience. But are not these weak, uncertain, and fallacious? How then shall she again unto it?

General opinion is no proof of truth; for the generality of men are ignorant.

Perception of thyself, the knowledge of him who created the [...], the sense of the worship thou owest unto him, are not these plain before thy face? And, behold! what is there more than man needeth to know?

CHAP. IV. Of the PERIODS and USES of HUMAN LIFE.

AS the eye of the morning to the lark, as the shade of evening to the owl, as honey to the bee, or as the [...]ar [...]ase to the vulture; even such is life unto the heart of man.

Tho' bright, it dazzleth not; tho' obscure, it displeaseth not; tho' sweet, it cloyeth not; tho' corrupt, it forbiddeth not: Yet who is he that knoweth its true value?

Learn to esteem life as it ought; then art thou near the pinnacle of wisdom.

Think not with the fool, that nothing is more valuable; nor believe with the pretended wise, that thou oughtest to contemn it. Love it not for itself, but for the good it may be of to others.

Gold cannot buy it for thee, neither can mines of diamonds purchase back the moment thou hast now lost of it. Employ the succeeding ones in virtue.

Say not, that it were best not to have been born; or, if born, that it had been best to die early: Neither dare thou to ask of thy Creator, where had been the evil, had I not existed? Good is in thy power; [Page] the want of good is evil; and, if thy question be just, lo! it condemneth thee.

Would the fish swallow the bait, if he knew the hook was hid therein? would the lion enter the toils, if he knew they were prepared for him? So neither, were the soul to perish with this clay, would man wish to live; neither would a merciful God have created him: Know hence thou shalt live afterward.

As the bird inclosed in the cage before he seeth it, yet teareth not his flesh against its sides; so neither labour thou vainly to run from the state thou art in; but know it is allotted thee, and be content with it.

Though its ways are uneven, yet are they not all painful? Accommodate thyself to all; and where there is least appearance of evil, suspect the greatest danger.

When thy bed is straw, thou sleepest in security; but when thou hast stretched thyself on roses, beware of the thorns.

A good death is better than an evil life: Strive to live, therefore, as long as thou oughtest, not as long as thou canst.

While thy life is to others worth more than thy death, it is thy duty to preserve it.

Complain not, with the fool, of the shortness of thy time: Remember, that with thy days, thy cares are shortened.

Take from the period of thy life the useless parts of it, and what remaineth? Take off the time of thine infancy, the second infancy of age, thy sleep, thy thoughtless hours, thy days of sickness; and, even at the fulness of years, how few seasons hast thou truly numbered?

He who gave thee life as a blessing, shortened it to make it more so. To what end would longer life have served thee? Wishest thou to have had an opportunity of more vices? As to the good, will not he who limited thy span, be satisfied with the fruits of it?

To what end, O child of sorrow! wouldst thou live longer? To breathe, to eat, to see the world? All this thou hast done often already. Too frequent repetition, is it not tiresome? or is it not superfluous?

Wouldest thou improve thy wisdom and thy virtue? Alas! what art thou to know? or who is it that shall teach thee? Badly thou employest the little thou hast? Dare not therefore to complain that more is not given thee.

Repine not at the want of knowledge; it must perish with thee in the grave. Be honest here, thou shalt be wise hereafter.

Say not unto the crow, Why numberest thou seven times the age of thy lord? or to the fawn, Why are thine eyes to see my offspring to an hundred generations? Are these to be compared with thee in the abuse of life? are they riotous? are they cruel? are they ungrateful? Learn from them rather, that innocence of life and simplicity of manners, are the paths to a good old age.

Knowest thou to employ life better than these? then less of it may suffice thee.

Man who dares enslave the world, when he knows he can enjoy his tyranny but a moment, what would he not aim at if he were immortal?

Enough hast thou of life, but thou regardest not: Thou art not in [Page] want of it, O man! but thou art prodigal: Thou throwest it lightly away, a [...] if thou hadst more than enough; and yet thou repinest that it is not gathering again unto thee.

Know that it is not abundance which maketh rich, but economy.

The wise continueth to live from his first period; the fool is always beginning.

Labour not after riches first, and think thou afterwards wilt enjoy them. He who neglecteth the present moment, throweth away all that he hath. As the arrow passeth through the heart, while the warrior knew not that it was coming; so shall his life be taken away, before he knoweth that he hath it.

What then is life, that men should desire it? what breathing, that he should covet it?

Is it not a scene of delusion, a series of misadventure, a pursuit of evils linked on all sides together? In the beginning it is ignorance, pain is in its middle, and its end is sorrow. As one wave pusheth on another, till both are involved in that behind them, even so succeedeth evil to evil in the life of man; the greater and the present swallow up the lesser and the past. Our terrors are real evils; our expectations look forward into improbabilities.

Fools, to dread as mortals, and to desire as if immortal!

What part of life is it that we would wish to remain with us? Is it youth? Can we be in love with outrage, licentiousness and temerity? Is it age? then are we fond of infirmities.

It is said, grey hairs are revered, and in length of days is honour. Virtue can add reverence to the bloom of youth; and without it, age plants more wrinkles in the soul than on the forehead.

Is age respected because it hateth riot? What justice is in this, when it is not age despiseth pleasure, but pleasure that despiseth age?

Be virtuous while thou art young, so shall thine age be honoured.

BOOK II. MAN considered in regard to his INFIRMITIES, and their EFFECTS.

CHAP. I. VANITY.

INCONSTANCY is powerful in the heart of man; intemperance swayeth it whither it will; despair engrosseth much of it; and fear proclaimeth, Behold! I sit unrivalled therein: But vanity is beyond them all.

Weep not therefore at the calamities of the human state; rather laugh at its follies. In the hands of the man addicted to vanity, life is but the shadow of a dream.

The hero, the most renowned of human characters, what is he but the bubble of this weakness? The public is unstable and ungrateful; why should the man of wisdom endanger himself for fools?

The man who neglecteth his present concerns, to revolve how he will [...]have when greater, feedeth himself with wind, while his bread is eaten by another.

Act as becometh thee in thy present station, and in more exalted ones thy face shall not be ashamed.

What blindeth the eye, or what hideth the heart of a man from [Page] himself like vanity? Lo! when thou seest not thyself, then others discover thee most plainly.

As the tulip that is gaudy without smell, conspicuous without use; so is the man who setteth himself up on high, and hath not merit.

The heart of the vain is troubled, while it seemeth content; his cares are greater than his pleasures.

His solicitude cannot rest with his bones; the grave is not deep enough to hide it: He extendeth his thoughts beyond his being; he bespeaketh praise to be paid when he is gone: But whoso promiseth it, deceiveth him.

As the man who engageth his wife to remain in widowhood, that she disturb not his soul, so is he who expecteth that praise shall reach his ears beneath the earth, or cherish his heart in its shroud.

Do well while thou livest; but regard not what is said of it. Content thyself with deserving praise, and thy posterity shall rejoice in hearing it.

As the butterfly who seeth not her own colours, as the jessamine which feeleth not the scent it casteth around it; so is the man who appeareth gay, and biddeth others take note of it.

To what purpose, saith he, is my vesture of gold, to what end are my tables filled with dainties, if no eye gaze upon them? If the world knew it not? Give thy raiment to the naked, and thy food unto the hungry; so shalt thou [...] praised, and feel that thou deservest it.

Why bestowest thou on every man the flattery of unmeaning words? Thou knowest, when returned thee, thou regardest it not. He knoweth he lyeth unto thee; yet he knoweth thou wilt thank him for it. Speak in sincerity, and thou shalt near with instruction.

The vain delighteth to speak of himself; but he seeth not that others like not to hear him.

If he hath done any thing worthy praise, if he possess that which is worth admiration, his joy is to proclaim it, his pride is to hear it reported.

The desire of such a man defeateth itself. Men say not, Behold, he hath done it; or, See, he possesseth it: But mark how proud he is of it!

The heart of man cannot attend at once to many things. He who fixeth his soul on show, loseth reality.

He pursueth bubbles, which break in their flight, while he treads to earth what would do him honour.

CHAP. II. INCONSTANCY.

NATURE urgeth thee to inconstancy, O man! Therefore, guard thyself at all times against it.

Thou art, from the womb of thy mother, various and wavering. From the loins of thy father, inheritest thou instability: How then shalt thou be firm?

Those who gave thee a body, furnished it with weakness; but he who gave the a soul, armed thee with resolution. Employ it, and thou art wise; be wise, and thou art happy.

Let him who doth well, beware how he boasteth of it: for rarely is it of his own will.

[Page] Is not the event of an impulse from without, born of uncertainty, inforced by accident, dependent on somewhat else? To these then, and to accident, is due the praise.

Beware of irresolution in the intent of thy actions, beware of instability in the execution; so shalt thou triumph over two great failings of thy nature.

What reproacheth reason more than to act contrarieties? What can suppress the tendencies to these, but firmness of mind?

The inconstant feeleth that he changeth, but he knoweth not why; he seeth that he escapeth from himself, but he perceiveth not how. Be thou incapable of change in that which is right, and men will rely upon thee.

Establish unto thyself principles of action; and see that thou ever act according to them.

First know that thy principles are just, and then be thou inflexible in the path of them.

So shall thy passions have no rule over thee: so shall thy constancy insure unto thee the good thou possessest, and drive from thy door misfortune. Anxiety and disappointment shall be strangers to thy gales.

Suspect not evil in any one, until thou seest it; when thou seest it, forget it not.

Whoso hath been an enemy, will not easily be a friend; for a man mendeth not soon of his faults.

How should his actions be right, who hath no rule of his life? Nothing can be just, which proceedeth not from reason.

The inconstant hath no peace in his soul; neither can any be at ease, whom he concerneth himself with.

His life is unequal; his motions are irregular; his soul changeth like the weather.

To-day he loveth thee, to-morrow thou art detested by him: And why? himself knoweth not wherefore he loved, or wherefore he now hateth.

To-day he is the tyrant, to-morrow thy servant is less humble: and why? he who is arrogant without power, will be servile where there is no subjection.

To-day he is profuse, to-morrow he grudgeth unto his mouth that which it should eat: Thus it is with him who knoweth not moderation.

Who shall say of the cameleon, He is black, when, the moment after, the verdure of the grass overspreadeth him?

Who shall say of the inconstant, He is joyful, when his n [...]t breath shall be spent in sighing?

What is the life of such a man, but the phantom of a dream? In the morning he riseth happy, at noon he is on the rack; this hour he is a god, the next below a worm; one moment he laugheth, the next he weepeth; he now willeth, in an instant he willeth not, and in another he knoweth not whether he willeth or not.

Yet neither ease nor pain have fixed themselves on him: Neither is he waxed greater, or become less; neither hath he had cause for laughter, nor reason for his sorrow: Therefore shall none of them abide with him.

The happiness of the inconstant is as a palace built on the surface [Page] of the sand: the blowing of the wind carrieth away its foundation: What wonder then that it falleth?

But what exalted form is this, that hitherward directs its even, its uninterrupted course; whose foot is on the earth, whose head above the clouds?

On his brow sitteth majesty; steadiness is in his port; and in his heart reigneth tranquillity.

Though obstacles appear in the way, he deigneth not to look down upon them; though Heaven and earth oppose his passage, he proceedeth.

The mountains sink beneath his tread; the waters of the ocean are dried up under the sole of his foot.

The tyger throweth herself across his way in vain; the spots of the leopard glow against him unregarded.

He marcheth through the embattled legions; with his hand he putteth aside the terrors of death.

Storms roar against his shoulders, but are not able to shake them; the thunder bursteth over his head in vain; the lightning serveth but to shew the glories of his countenance.

His name is Resolution! He commandeth from the utmost part of the earth; he seeth happiness afar off before him; his eye discovereth her temple beyond the limits of the pole.

He walketh up to it, he entereth boldly, and he remaineth there for ever.

Establish thy heart, O man! in that which is right; and then know the greatest of human praise is to be immutable.

CHAP. III. WEAKNESS.

VAIN and inconstant as thou art, O child of imperfection! How canst thou but be weak? Is not inconstancy connected with frailty? Can there be vanity without infirmity? Avoid the danger of the one, and thou shalt escape the mischiefs of the other.

Wherein art thou most weak? In that wherein thou seemest most strong; in that wherein most thou gloriest; even in possessing the things which thou hast; in using the good that is about thee.

Are not thy desires also frail? or knowest thou even what it is thou wouldest wish? When thou hast obtained what most thou soughtest after, behold it contenteth thee not.

Wherefore loseth the pleasure that is before thee, its relish? and why appeareth that which is yet to come, the sweeter? Because thou art wearied with the good of this, because thou knowest not the evil of that which is not with thee. Know, that to be content, is to be happy.

Couldst thou chuse for thyself, would thy Creator lay before thee all that thine heart could ask for? Would happiness then remain with thee? Or would joy dwell always in thy gates?

Alas! thy weakness forbiddeth it; thy infirmity declareth against it. Variety is to thee in the place of pleasure; but that which permanently delighteth, must be permanent.

When it is gone, thou repentest the loss of it; though, while it was with thee, thou despisedst it.

[Page] That which succeedeth it, hath no more pleasure for thee; and thou afterwards quarrelest with thyself for preferring it: Behold the only circumstance in which thou errest not!

Is there any thing in which thy weakness appeareth more than in desiring things? It is in the possessing, and in the using them.

Good things cease to be good in our enjoyment of them. What nature meant pure sweets, are sources of bitterness to us; from our delights arise pain, from our joys, sorrow.

Be moderate in the enjoyment, and it shall remain in thy possession: let thy joys be founded on reason, and to its end shall sorrow be a stranger.

The delights of love are ushered in by sighs, and they terminate in languishment and dejection. The object thou burnedst for, nauseates with satiety, and no sooner hadst thou possest it, but thou wert weary of its presence.

Join esteem to thy admiration, unite friendship with thy love; so shalt thou find, in the end, content so absolute, that it surpasseth raptures, tranquillity more worth than ecstasy.

God hath given thee no good without its admixture of evil; but he hath given thee also the means of throwing off the evil from it.

As joy is not without its allay of pain, so neither is sorrow without its portion of pleasure. Joy and grief, though unlike, are united. Our own choice only can give them to us entire.

Melancholy itself often giveth delight, and the extremity of joy is mingled with tears.

The best things in the hands of a fool may be turned to his destruction; and out of the worst the wise will find the means of good.

So blended is weakness in thy nature, O man! that thou hast not strength either to be good, or to be evil entirely. Rejoice that thou canst not excel in evil, and let the good that is within thy reach content thee.

The virtues are allotted to various stations. Seek not after impossibilities, nor grieve that thou canst not possess them all.

Wouldst thou at once have the liberality of the rich, and the contentment of the poor? or should the wife of thy bosom be despised, because she sheweth not the virtues of the widow?

If thy father sink before thee in the divisions of thy country, can at once thy justice destroy him, and thy duty save his life?

If thou behold thy brother in the agonies of a slow death, is it not mercy to put a period to his life? and is it not also he who takes away his life his murderer?

Truth is but one; thy doubts are of thine own raising. He who made virtues what they are, planted also in thee a knowledge of their pre-eminence. Act as thy soul dictates to thee, and the end shall be always right.

CHAP. IV. Of the INSUFFICIENCY of KNOWLEDGE.

IF there is any thing lovely, if there is any thing desirable, if there is any thing within the reach of man that is worthy of praise, is it not knowledge? and yet who is it that attaineth unto it?

[Page] The statesman proclaimeth that he hath it; the ruler of the people claimeth the praise of it; but findeth the subject, that he possesseth it.

Evil is not requisite to man; neither can vice be necessary to be [...] lerated: Yet how many evils are permitted, by the connivance of the laws? how many crimes are committed, by the decrees of the council?

But be wise, O ruler! and learn, O thou that art to command the national one crime authorised by thee, is worse than the escape of ten from punishment.

When thy people are numerous, when thy sons encrease about thy table, sendest thou them not out to slay the innocent, and to fall before the sword of him whom they have not offended?

If the object of thy desires demandeth the lives of a thousand, sayest thou not, I will have it? Surely thou forgettest, that he who created thee, created also these; and that their blood is as rich as thine.

Sayest thou, that justice cannot be executed without wrong? Surely thine own words condemn thee.

Thou who flatterest with false hopes the criminal, that he may confess his guilt, art not thou unto him a criminal? or is thy guilt the less, because he cannot punish it?

When thou commandest to the torture, him who is but suspected of ill, darest thou to remember, that thou mayest wreck the innocent?

Is thy purpose answered by the event? is thy soul satisfied with his confession? Pain will enforce him to say what is not, as easily as what is; and anguish hath caused innocence to accuse herself.

That thou mayest not kill him without cause, thou dost worse than kill him: That thou mayest prove if he be guilty, thou destroyest him innocent.

O blindness to all truth! O insufficiency of the wisdom of the wise! Know, when thy judge shall bid thee account for this, thou shalt wish ten thousand guilty to have gone free, rather than one innocent then to stand forth against thee.

Insufficient as thou art, to the maintenance of justice, how shalt thou arrive at the knowledge of truth? how shalt thou ascend to the footstep of her throne?

As the owl is blinded by the radiance of the sun, so shall the brightness of her countenance dazzle thee in thy approaches.

If thou wouldst mount up into her throne, first bow thyself at her footstool: If thou wouldst arrive at the knowledge of her, first inform thyself of thine own ignorance.

More worth is she than pearls, therefore seek her carefully: The emerald; and the sapphire, and the ruby, are as dirt beneath her [...] therefore pursue her manfully.

The way to her is labour; attention is the pilot that must conduct thee into her ports. But weary not in the way; for when thou art arrived at her, the toil shall be to thee for pleasure.

Say not unto thyself. Behold, truth breedeth hatred, and I will avoid it; dissimulation raiseth friends, and I will follow it. Are not the enemies made by truth, better than the friends obtained by flattery?

[Page] Naturally doth man desire the truth; yet when it is before him, he will not apprehend it; and, if it force itself upon him, is he not offended at it?

The fault is not in truth; for that is amiable; but the weakness of man beareth not its splendor.

Would thou see thine insufficiency more plainly, view thyself at thy devotions. To what end was religion instituted, but to teach thee thine infirmities; to remind thee of thy weakness, to show thee that from Heaven alone thou art to hope for good?

Doth it not remind thee, that thou art dust? doth it not tell thee, that thou art ashes? And, behold! repentance: is it not built on frailty?

When thou givest thy oath: when thou swearest thou wilt not deceive; behold! it spreadeth shame upon thy face, and upon the face of him that receiveth it.

Learn to be just, and repentance may be forgotten: learn to be honest, and oaths are unnecessary.

The shorter follies are, the better: say not therefore to thyself, I will not play the fool by halves.

He that heareth his own faults with patience, shall reprove another with boldness.

He that giveth a denial with reason, shall suffer a repulse with moderation.

If thou art suspected, answer with freedom: Whom should suspicion affright, except the guilty?

The tender of heart is turned from his purpose by supplications, the proud is rendered more obstinate by intreaty, the sense of thine insufficiency commandeth thee to hear; but to be just, thou must hear without thy passions.

CHAP. V. MISERY.

FEEBLE and insufficient [...] thou art, O man! in good; frail and inconstant as thou art in pleasure: yet there is a thing in which thou art strong and [...]. Its name is Misery.

It is the character of thy being, the prerogative of thy nature: in thy breast alone it resideth; without thee there is nothing of it. And, behold! what is its source, but thine own passions?

He who gave thee these, gave thee also reason to subdue them; exert it, and thou shalt trample them under thy feet.

Thine entrance into the world, is it not shameful? thy destruction, is it not glorious? Lo, men adorn the instruments [...]f death with gold and gems, and wear them above their garments.

He who begetteth a man, hideth his face; but he who killeth a thousand, is honoured.

Know thou, notwithstanding, that in this is error.—Custom cannot alter the nature of truth; neither can the opinion of man dest [...] justice: the glory and the shame are misplaced.

[Page] There is but one way for man to be produced: there are a thousand by which he may be destroyed.

There is no praise or honour to him who giveth being to another; but triumphs and empire are the rewards of murder.

Yet he who hath many children, hath as many blessings; and he who hath taken away the life of another, shall not enjoy his own.

While the savage curseth the birth of his son, and blesseth the death of his father; doth he not call himself a monster?

Enough of evil is allotted unto man; but he maketh it more, while he lamenteth it.

The greatest of all human ills, is sorrow: too much of this thou art born unto: add not unto it by thine own perverseness.

Grief is natural to thee, and is always about thee; pleasure is a stranger, and visiteth thee but by times: use well thy reason, and sorrow shall be cast behind thee; be prudent, and the visits of joy shall remain long with thee.

Every part of thy frame is capable of sorrow; but few and narrow are the paths that lead to delight.

Pleasures can be admitted only simply; but pains rush in a thousand at a time.

As the blaze of straw fadeth as soon as it is kindled, so passeth away the brightness of joy, and thou knowest not what is become of it.

Sorrow is frequent; pleasure is rare: pain cometh of itself; delight must be purchased: greif is unmixed; but joy wanteth not its allay of bitterness.

As the soundest health is less perceived than the lightest malady; so the highest joy toucheth us less deep than the smallest sorrow.

We are in love with anguish; we often fly from pleasure: when we purchase it, costeth it not more than it is worth?

Reflection is the business of man; a sense of his state is his first duty: but who remembereth himself in joy? Is it not in mercy, then, that sorrow is allotted unto us?

Man foreseeth the evil that is come; he remembereth it when it is past: He considereth not that the thought of affliction woundeth deeper than the affliction itself. Think not of thy pain, but when it is upon thee, and thou shalt avoid what most would hurt thee.

He who weepeth before he needeth, weepeth more than he needeth: and why? but that he loveth weeping.

The flag weepeth not till the spear is lifted up against him; nor do the tears of the beaver fall till the hound is ready to seize him: man anticipateth death, by the apprehension of it: and the fear is greater misery, than the event itself.

Be always prepared to give an account of thine actions: and the best death is that which is least premeditated.

[Page]

CHAP. VI. JUDGMENT.

THE greatest bounties given to man are, judgment and will: happy is who misapplieth them not.

As the torrent that rolleth down the mountains, destroyeth all that is borne away by it; so doth common opinion overwhelm reason, in him who submitteth to it without saying, What is thy foundation?

See that what thou receivest as truth, be not the shadow of it What thou acknowledgest as convincing, is often but plausible. Be firm, be constant, determine for thyself: so shalt thou be answerable only for thy own weakness.

Say not that the event proveth the wisdom of the action, remember man is not above the reach of accidents.

Condemn not the judgment of another, because it differeth from thine own; may not even both be in an error?

When thou esteemest a man for his titles, and contemnest the stranger because he wanteth them; judgest thou not of the camel by his bridle?

Think not thou art revenged of thine enemy when thou stayest him; thou puttest him beyond thy reach, thou givest him quiet, and thou takest from thyself all means of hurting him.

Was thy mother incontinent, and grieveth it thee to be told of it? Is frailty in thy wife, and art thou pained at the reproach of it? He who despiseth thee for it, condemneth himself. Art thou answerable for the vices of another?

Disregard not a jewel, because thou possessest it, neither enhance thou the value of a thing, because it is another's. Possession to the wise addeth to the price of it.

Honour not thy wife the less, because she is in thy power; and despise him that hath said, wouldst thou love her less, marry her! What hath put her into thy power, but her confidence in thy virtue? Shouldst thou love her less, for being more obliged to her?

If thou wer [...] just in thy courtship of her; though thou neglectest her while thou hast her, yet shall her loss be bitter to thy soul.

He who thinketh another best, only because he possesseth her: if he be not wiser than thee, at least he is more happy.

Weigh not the loss thy friend hath suffered by the tears he sheddeth for it; the greatest griefs are above these expressions of them.

Esteem not an action, because it is done with noise and pom [...]; the noblest soul is that which doth great things, and is not moved in the doing of them.

Fame astonisheth the ear of him who heareth it, but tranquillity rejoiceth the heart that is possessed of it.

Attribute not the good actions of another to bad causes: thou canst not know his heart: but the world will know by this that thine is full of envy.

[Page] There is not in hypocrisy more vice than folly; to be honest, is as easy as to seem so.

Be more ready to acknowledge a benefit than to revenge an injury! so shalt thou have more benefits than injuries done unto thee.

Be more ready to love than to hate, so shalt thou be loved by more than hate thee.

Be willing to commend, and slow to censure; so shall praise be upon thy virtues, and the eye of enmity shall be blind to thy imperfections.

When thou dost good, do it because it is good; not because men esteem it: when thou avoidest evil, fly it, because it is evil; not because men speak against it: be honest for the love of honesty, and thou shalt be uniformly so: he that doth it without principle, is wavering.

Wish rather to be reproved by the wise, than to be applauded by him who hath no understanding: when they tell thee of a fault, they suppose thou canst improve; the other, when he praiseth thee, thinketh thee like unto himself.

Accept not an office for which thou art not qualified, lest he who knoweth more of it despise thee.

Instruct not another in that wherein thyself art ignorant; when he seeth it, he will upbraid thee.

Expect not a friendship with him who hath injured thee: he who suffereth the wrong, may forgive it; but he who doth it, never will be well with him.

Lay not too great obligations on him thou wisheth thy friend: behold! the sense of them will drive him from thee: a little benefit allenateth friendship, a great one maketh an enemy.

Nevertheless, ingratitude is not in the nature of man: neither is his anger irreconcilable: he hateth to be put in mind of a debt he cannot pay: he is ashamed in the presence of him whom he hath injured.

Repine not at the good of a stranger; neither rejoice thou in the evil that befalleth thine enemy; wishest thou others should do thus by thee?

Wouldst thou enjoy the good will of all men? Let thine own benevolence be universal. If thou obtainest it not by this, no other means could give it thee: and know, though thou hast it not, thou hast the greater pleasure of having merited it.

CHAP. VII. PRESUMPTION.

PRIDE and meanness seem incompatible, but man reconcileth contrarieties; he is at once the most amiable and the most arrogant of all creatures.

Presumption is the bane of reason; it is the nurse of error; yet it is congenial with reason in us.

Who is there that judgeth not either too highly of himself, or thinketh not too meanly of others?

[Page] Our Creator himself escapeth not our presumption: how then shall we be safe from one another?

What is the origin of superstition? and whence ariseth false worship? From our presuming to reason about what is above our reach, to comprehend what is incomprehensible.

Limited and weak as our understandings are, we employ not even their little forces as we ought; we soar not high enough in our approaches to God's greatness; we give not wing enough to our ideas, when we enter into the adoration of divinity.

Man, who fears to breathe a whisper against his earthly sovereign, trembles not to arraign the dispensations of his God; he forgetteth his majesty, and rejudgeth his judgments.

He who dareth not repeat the name of his prince without honour, yet blusheth not to call that of his Creator to be witness to a lye.

He who would hear the sentence of the magistrate with silence, yet dareth to plead with the Eternal: he attempteth to soothe him with intreaties, to flatter him with promises, to agree with him upon conditions; nay to brave and murmur at him, if his request is not granted

Why art thou unpunished, O man! in thy impiety, but that this is not the day of retribution?

Be not like unto those who fight with the thunder; nor dare thou to deny thy Creator thy prayers, because he chastiseth thee. Thy madness is on thy own head in this; thy impiety hurteth no one but thyself.

Why boasteth man, that he is the favourite of his maker; yet neglecteth to pay his thanks, his ado [...]ations for it? How suiteth such a life with a belief so haughty? Man, who is truly but a mote in the wide expanse, believeth the whole earth and Heaven created for him: he thinketh the whole frame of nature hath interest in his well-being.

As the fool, while the images tremble on the bosom of the water, thinketh, the trees, towns, and the wide horizon, are dancing to do him pleasure: so man, while nature performs her destined course, believes, that all her notions are but to entertain his eye.

While he courts the rays of the sun to warm him, he supposeth it made only to be of use to him; while he traceth the moon in her nightly path, he believeth she was created to do him pleasure.

Fool to thine own pride! be humble: know thou art not the cause why the world holdeth its course: for thee are not made the vicissitudes of summer and winter.

No change would follow, if thy whole race existed not: thou art but one among millions that are blessed in it.

Exalt not thyself to the Heavens; for, lo! the angels are above thee: nor disdain thy fellow-inhabitants of the earth, in that they are beneath thee. Are they not the work of the same hand▪

[Page] Thou who art happy by the mercy of thy Creator, how darest thou in wantonness put others of his creatures to torture? Beware that it return not upon th [...].

Serve they not all the same universal master with thee? hath he not appointed unto each its laws? Hath he not the care of their preservation? and darest thou to infringe it?

Set not thy judgment above that of all the earth; neither condemn, as falsehood, what agreeth not with thine own apprehension. Who gave thee the power of determining for others? or who took from the world the right of choice?

How many things have been rejected, which now are received as truths? How many, now received as truths, shall in their turn be despised? Of what then can man be certain?

Do the good that thou knowest, and happiness shall be unto thee. Virtue is more thy business here, than wisdom?

Truth and falsehood, have they not the same appearance in what we understand not? What then, but our presumption, can determine between them?

We easily believe what is above our comprehension; or we are proud to pretend it, that it may appear we understand it. Is not this folly and arrogance?

Who is it that affirms most boldly? who is it that holds his opinion most obstinately? Even he who hath most ignorance; for he also hath most pride.

Every man, when no layeth hold of an opinion, desireth to remain in it; but most of all, he who hath most presumption. He cont [...]eth not himself to betray his own soul into it but he will impose it on others to believe, in it also.

Say not that truth is established by years, or that in a multitude of believers there is certainty.

One human proposition hath as much authority as another, if reason maketh not the difference.

BOOK III. Of the AFFECTIONS of MAN, which are hurtful to himself and others.

CHAP. I. COVETOUSNESS.

RICHES are not worthy a strong attention: therefore a [...] earnest [...]re of obtaining them i [...] [...].

The desire [...] what man calleth good, [...] joy [...]e taketh in possessing it, is grounded only in opinion. Take not up that from the vulgar; examine the worth of things thyself and thou shalt not be coveto [...]s.

An immoderate desire of riches, in a poison judged in the soul. It contaminates and destroys every thing that was good in it. It is no sooner rooted there than all virtue, all honesty, all natural affection, fly before the face of it.

The covetous would fell his children for gold; his parent might die [...] he would open his coffer; nay, he considereth not [...]

[Page] He who squanderth away his treasure, refuseth the means to do good: he denieth himself the practice of virtues, whose reward is in their hand, whose end is no other than his own happiness.

It is more difficult to be well with riches, than to be at case [...] [...]he want of them. Man governeth himself much easier in poverty, than in abundance.

Poverty requireth but one virtue, patience, to support it: the rich, if he hath not charity, temperance, prudence, and many more, is guilty.

The poor hath only the good of his own state committed unto him; the rich is entrusted with the welfare of thousands.

He that giveth away his treasure wisely, giveth away his plagues: he that retaineth their increase, heapeth up sorrows.

Refuse not unto the stranger, that which he wanteth; deny not unto thy brother, that which thou wantest thyself.

Know there is more delight in being without what thou hast gives, than in possessing millions which thou knowest not the use of.

CHAP. III. REVENGE.

THE root of revenge, is in the weakness of the soul: the most abject and timorous, are the most addicted to it.

Who torture those they hate, but cowards? who murder those they rob, but the base and timid?

The feeling an injury, must be previous to the revenging it: but the noble mind disdaineth to say it hurts me.

If the injury is not below thy notice, he that doth it unto thee, in that maketh himself so: wouldst thou enter the lifts with thine inferior?

Requite with kindness the man who attempteth to wrong thee: do good to him who would give thee disquiet.

In this thou not only preservest thine own peace, but thou inflictest punishment, without stooping to employ revenge against him.

As the tempest and the thunder affect not the sun or the stars, but spend their fury on stones and trees below; so injuries ascend [...] to the souls of the great, but waste themselves on such as those are who offer them.

Poorness of spirit will actuate revenge; greatness of soul despiseth the offence: nay, it doth good unto him who intended to have disturbed it.

Why seekest thou vengeance, O man! with what purpose is it that thou pursuest it? Thinkest thou to pain thine adversary by it? Know, that thyself feelest its greatest torment.

Revenge knaweth the heart of him who is infected with it; while he against whom it is intended, remaineth easy.

It is unjust in the anguish it inflicts; therefore nature intended it not for thee: needeth he who is injured, more pain▪ or ought he to add force to the affliction which another hath cast upon him?

The man who meditateth revenge, is not content with the mischief he hath received, he addeth to his anguish the punishment due unto another: while he whom he seeketh to hurt, goeth his [Page] way laughing; he maketh himself merry at this addition to his misery.

Revenge is painful in the intent, and it is dangerous in the execution: seldom doth the axe fall, where he who lifteth it up intended; and lo! he remembereth not that it must recoil against himself.

While the revengeful seeketh his enemy's hurt, be oftentimes procureth his own destruction; while he aimeth at one of the eyes of his adversary, lo! he putteth out both his own.

If he attain not his end, he lamenteth it; if he succeed, he repenteth of it; the fear of justice taketh away the peace of his own soul; the care to hide him from it, destroyeth that of his friend.

Can the death of thine adversary satiate thy hatred? Can the setting him at rest restore thy peace?

Wouldst thou make him sorry for the offence, conquer him, by sparing him; In death he owneth not thy superiority; nor feeleth he any more the power of thy wrath.

In revenge, there should be a triumph of the avenger; and he who hath injured him, should feel his displeasure; he should suffer pain from it, and should repent him of the cause.

This is the revenge inspired from anger; but that which makes thee greater, is to repay injuries with kindness.

Murder for injury, ariseth only from cowardice: He who inflicteth it scareth that the enemy may live, and avenge himself.

Death endeth the quarrel; but it restoreth not the reputation: Killing is an act of caution, not of courage; it is safe, but it is not honourable.

There is nothing so easy as to revenge an offence, but nothing is so honourable as to pardon it.

The greatest victory man can obtain, is over himself: He that disdaineth to feel an injury, retorteth it upon him who offereth it.

When thou meditatest revenge, thou confessest that thou feelest the wrong; when thou complainest, thou acknowledgest thyself hurt by it: Meanest thou to add this triumph to the pride of thine enemy?

That cannot be an injury which is not felt: how then can he who despiseth it revenge it?

If thou think it dishonourable to bear an offence, more is in thy power; thou mayest conquer it.

Good offices will make a man ashamed to be thine enemy; greatness of soul will terrify him from the thought of hurting thee.

The greater the wrong, the more glory is in pardoning it: and by how much the more justifiable would be revenge, by so much the more honour is in clemency.

Hast thou a right to be a judge in thine own cause; to be a party in the act, and yet to pronounce sentence on it? Before thou condemnest, let another say it is just.

The revengeful is feared, and therefore he is hated; but he that is endued with clemency, is adored: The praise of his actions remaineth for ever; and the love of the world attendeth him.

CHAP. IV. CRUELTY, HATRED, and ENVY.

REVENGE is detestable: What then is cruelty? Lo! it possesseth the mischiefs of the other; but it wanteth even the pretence of its provocations.

[Page] Men disown it as not of their nature; they are ashamed of it, [...] a stranger to their hearts: Do they not call it inhumanity?

Whence then is her origin? unto what that is human, oweth [...] her existence? Her father is Fear; and, behold Dismay! is it [...] mother?

The hero lifteth his sword against the enemy that resisteth: [...] sooner doth he submit, than he is satisfied.

It is not in honour, to trample on the object that feareth; it [...] in virtue, to insult what is beneath it: Subdue the insolent, and [...] the humble, and thou art at the height of victory.

He who wanteth virtue to arrive at this end, he who hath not [...] rage to ascend thus unto it; lo! he supplieth the place of conquest by murder, of sovereignty by slaughter.

He who feareth all, striketh at all: why are tyrants cruel, but because they live in terror?

The [...]ur will tear the carcase, though he dared not look it in [...] face while living: the hound that hunteth it to the death, mangleth it not afterwards.

Civil wars are the most bloody, because those who fight them [...] cowards: Conspirators are murderers, because in death there is silence: Is it not fear that telleth them they may be betrayed?

That thou mayest, not be cruel, [...] thyself too high [...] that thou mayest not be inhuman, place thyself above the [...].

Every m [...]n may be viewed in two lights; in one he will [...]e [...] blosome, in the other lest offensive: Choose to see him in that [...] be least [...] thee then shalt thou not do hurt unto him.

What is there that a man may not turn unto his good▪ [...] which offendeth us most, there is more ground for [...] hatred. Man would be reconciled to him of whom he [...]. What murdereth he, but what he hateth?

If thou art prevented of a benefit, fly not into a rage; the loss of thy reason, is the want of a greater.

Because thou art robbed of thy cloak, wouldest thou strip thyself of thy coat also?

When thou enviest the man who possesseth honours; when [...] titles and [...] greatness raise thy indignation, seek to know [...] they came unto him; enquire by what means he was possessed of them, and thine enmity will be turned into pity.

If the same fortune were offered unto thee, at the same price, [...] assured, if thou wert wise, thou wouldest refuse it.

What is the pay for titles but flattery? How doth man purc [...] power, but by being a slave to him who giveth it?

Wouldest thou lose thine own liberty, to be able to take [...] that of another? or caust thou envy him who doth so?

Man purchaseth nothing of his superiors, but for a price; and th [...] price, is it no more than the value? Wouldst thou pervert the customs of the world? wouldst thou have the purchase and the [...] also?

As thou canst not envy what thou wouldst not accept, disdain this cause of hatred; and drive from thy soul this occasion of [...] parent of cruelty.

If thou possessest honour, canst thou envy that which is obtained [Page] at the expence of it? if thou knowest the value of virtue, pitiest thou not those who have bartered it so meanly?

When thou hast taught thyself to bear the seeming good of men without repining, thou wilt hear of [...] real happiness with pleasure.

If thou seest good things fall to one who deserveth them, thou wilt rejoice in it; for virtue is happy in the prosperity of the virtuous.

He who rejoiceth in the happiness of another, encreaseth by it his own.

CHAP. V. HEAVINESS of HEART.

THE soul of the cheerful forceth a smile upon the face of affliction; but the despondence of the sad, deadeneth even the brightness of joy.

What is the source of sadness, but the feebleness of the soul? what giveth it power, but the want of spirit? Rouse thyself to the combat, and she quitteth the field before thou strikest.

She is an enemy to thy race, therefore drive her from thy heart; she poisoneth the sweets of thy life, therefore suffer her not to enter thy dwelling.

She raiseth the loss of a straw to the destruction of thy fortune. While she vexeth thy soul about [...], she robbeth thee of thine attention to the things of consequence: Behold! she but prophesieth what she seemeth to relate unto thee.

She spreadeth drowsiness as a veil over thy virtues; she hideth them from those who would honour thee on beholding them; she entangleth and keepeth them down, while she maketh it most necessary for thee to exert them.

Lo [...] she oppresseth thee with evil; and she tieth down thine hands, when they would throw the load from off thee.

If thou wouldst avoid what is base, if thou wouldst disdain what is [...]owardly, if thou wouldst drive from thy heart what is unjust, suffer not sadness to lay hold upon it.

Suffer it not to cover itself with the face of piety; let it not deceive thee with a show of wisdom. Religion payeth honour to thy Maker: Let it not be clouded with melancholy: Wisdom maketh thee happy; know then that sorrow is to her looks a stranger.

For what should man be sorrowful, but for afflictions? Why should his heart give up joy, when the causes of it are not removed from him? Is not this being miserable for the sake of misery?

As the mourner who looketh sad because he is hired to do so, who weepeth because his tears are paid for; such is the man who suffereth his heart to be sad, not because he suffereth aught, but because he is gloomy.

It is not the occasion that produceth the sorrow; for behold the same thing shall be to another rejoicing.

Ask men if their sadness maketh things the better, and themselves will confess to thee that it is folly; nay, they will praise him who beareth his ills with patience, who maketh head against misfortune with courage. Applause should be followed by imitation.

[Page] Sadness is against nature, for it troubleth her motions: Lo! it re [...]dereth distasteful whatsoever she hath made amiable.

As the oak falleth before the tempest, and raiseth not its head again; so boweth the heart of man to the force of sadness, and so returneth it unto its strength no [...].

As the snow melteth upon the mountains, from the rain that trickleth down their sides, even so is beauty washed from off the ch [...] by tears; and neither the one nor the other restoreth itself again for ever.

As the pearl is dissolved by the vinegar, which seemeth at [...] only to obscure its surface; so is thy happiness, O man! swallowed up by heaviness of heart, tho' at first it seemeth only to cover it with its shadow.

Behold sadness in the public streets! Cast thine eye upon her in the places of resort. Doth any look upon her? avoideth she not every one? and doth not every one fly from her presence?

See how she droopeth her head, like the flower whose root is cut asunder! see how she fixeth her eyes upon earth! see how they serve her to no purpose but for weeping!

Is there in her mouth discourse? is there in her heart the love of society? is there in her soul reason? Ask her the cause, and she knoweth it not; enquire the occasion, and behold there is none!

Yet doth her strength fail her: Lo! at length she sinketh into the grave, and no one saith, What is become of her?

Hast thou understanding, and seest thou not this? hast thou piety, and perceivest thou not thine error?

God created thee in mercy: Had he not intended thee to be happy, his beneficence would not have called thee into existence; how dare [...] thou then to fly in the face of his majesty?

While thou art most happy with innocence, thou dost him most honour; and what is thy discontent, but murmuring against him?

Created he not all things liable to changes; and darest thou to weep at their changing?

If we know the law of nature, wherefore do we complain of it? if we are ignorant of it, what should we accuse, but our blindness to what every moment giveth us proof of?

Know, that it is not thou that art to give laws to the world; thy part is to submit to them as thou findest them. If they distress thee, thy lamenting it but addeth to thy torment.

Be not deceived with fair pretences, nor suppose that sorrow he [...] eth misfortune.

It is a poison under the colour of a remedy: while it pretendeth to draw the arrow from thy breast, lo! it plungeth it into [...] heart.

While sadness separateth thee from thy friends, doth it not say, Thou art unfit for conversation? While it driveth thee into corners, doth it not proclaim, that it is ashamed of itself?

It is not in thy nature to meet the arrows of ill fortune unhurt; nor doth reason require it of thee: it is thy duty to bear misfortune like a man; but thou must first also feel it like one.

Tears may drop from thine eyes, tho' virtue falleth not from thine heart; be thou careful only that there is cause, and that they [...]low not too abundantly.

[Page] [...] greatness of the evil, is not to be reckoned from the [...] shed for it. The greatest griefs are above these testimonies as the greatest joys are beyond uttera [...].

What is there that weakeneth [...] soul l [...]e grief? what depression [...]? Is the [...] for noble enterprises? [...] he hi [...]self in the [...]

Subject not thyself to ills, where [...] in re [...]rn no advantages [...] neither sacrifice thou the [...] good, unto that which is in itself an evil.

BOOK IV. Of the ADVANTAGES man may acquire over his FELLOW-CREATURES.

CHAP. I. NOBILITY and HONOUR.

NOBILITY resideth not but in the soul: nor i [...] there true honour except in virtue.

The favour of princes may be [...]ught by rank and vices: titles may be purchased for money: but these are not [...] honour.

Crimes cannot exalt the man who commits the [...] to real glory: neither can gold make men noble.

When titles are the reward of virtue, when he is set on high who hath served his country; he who bestoweth [...]he honours hath [...], like as he who receiveth them; and the world is benefited by it.

Wouldst thou wish to be raised for men know not what? or wouldst thou that they should say, why in this?

When the virtues of the [...] descend to his children, his tit [...]es accompany them well: but when he who possesseth them is unlike unto him who deserved them, lo! do they not call him degenerate?

Hereditary honour is accounted the most noble; but reason speaketh in the cause of him who hath acquired it.

He who, m [...]less himself, [...] to the actions of his ancestors for his greatness, is like the thief who claimeth protection by flying to the pagod [...].

What good is it to the blind, that his parents could see? what benefit is it to the dumb, that his grandfather was eloquent? Even so, what is it to the mean, that their predecessors were noble?

A mind disposed to virtue maketh great the possessor of it; and without titles, it will raise him above the vulgar.

He will acquire honour, while others receive it; and will he not say unto them, Such were the man whom you glory in being derived from?

As the shadow waiteth on the substance, even so true honour attendeth on virtue.

Say not that honour is the child of boldness, nor believe thou that the hazard of life alone can pay the price of it: it is not to the action that it is due, but to the manner of performing it.

[Page]

[...]

[Page] All are not called to the guiding the helm of state; neither are then armies to be commanded by every one: do well in that which is committed to thy charge, and praise shall remain upon thee.

Say not that difficulties are necessary to be conquered, or that labour and danger must be in the way to renown. The woman who is chaste, is she not praised? the man who is honest, deserveth he not to be honoured?

The thirst of same is violent: the desire of honour is powerful: and he who gave them to us, gave them for great purposes.

When desperate actions are necessary to the public; when our lives are to be exposed for the good of our country: what can add force to virtue, but ambition?

It is not the receiving honour that delighteth the noble mind; its pride is the deserving it.

Is it not better men should say, Why hath not this man a statue? [...] they should ask. Why he hath one?

The [...] will always be first in the croud; he presseth forward, he looketh not behind him. More anguish is it to his soul, to see one before him, then joy, to leave thousands at a distance.

The root of ambition is in every man; but it riseth not in all: scar keepeth it down in some; in many it is suppressed by modesty.

It is the inner garment of the soul; the first thing put on by it with the flesh▪ and the last it layeth down at its separation from it.

It is an honour to thy nature when worthily employed: when thou directest it to wrong purposes, it shameth and destroyeth thee.

In the breast of the traitor ambition is covered; hypocrisy hideth [...]s face under her mantle: and cool dissimulation furnisheth it with smooth words; but in the end, men shall see what it is.

The serpent looseth not his sting▪ tho benumbed with the frost; the tooth of the [...]iper is not broken, though the cold closeth his mouth: take pity on his state▪ and he will shew thee his spirit; warm him in thy bosom, and he will requite thee with death.

He that is truely virtuous, loveth virtue for herself: he disdaineth the applause which ambition aimeth after.

How pitiable were the state of virtue, if she could not be happy [...] another's praise? She is too noble to seek recompence, and no more will, than can be rewarded.

The higher the sun ariseth, the less shadow doth he make: even so the greater is the virtue, the less doth it covet praise: yet cannot it [...] its reward i [...] honours.

Glory, like a shadow, [...] him who pursueth it; but it followeth at the heels of him who would fly from it: if thou courte [...] i [...] without merit, thou shalt never a [...]ain unto it: if thou deservest it, though thou hidest thyself, it will never forsake the [...].

Pursue that which is honourable, do that which is right; and the applause of thine own conference will be more joy to thee, than the shouts of millions who know not that thou deservest them.

CHAP. II. SCIENCE and LEARNING.

THE noblest employment of the mind of man, is the study of the works of his [...].

[Page] To him whom the science of nature delighteth, every object bringeth a proof of his God; every thing that proveth it, giveth cause of adoration.

His mind is lifted up to heaven every moment; his life is one continued act of devotion.

Casteth he his eye towards the clouds, findeth he not the heavens full of his wonders? Looketh he down to the earth, doth not the worm proclaim to him, Less than Omnipotence could not have formed me?

While the planets perform their courses; while the sun remaineth in his place; while the comet wanderth thro' the liquid air, and returneth to its destined road again: who but thy God, O man! could have formed them? what but infinite wisdom could have appointed them their laws?

Behold how awful their splendor! yet do they not diminish: [...] how rapid their motions! yet one runneth not in the way of another.

Look down upon the earth, and see her produce, examine her bowels, and behold what they contain? hath not wisdom and power ordained the whole?

Who biddeth the grass to spring up? who watereth [...] its due seasons? Behold! the ox croppeth it; the horse and the sheep, [...]eed they not upon it? Who is he that provideth it for them?

Who giveth increase to the corn which thou sowest? who returneth it to thee a thousand fold?

Who ripeneth for thee the olive in its time? and the grape, tho' thou thee knowest not the cause of it.

Can the meanest fly create itself? or wert thou aught less than God, couldst thou have fashioned it?

The beasts [...] that they exist, but they wonder not at it; they rejoice in their life, but they know not that it shall end: each performeth its course in succession; nor is there a loss of one species in a thousand generations.

Thou who [...] the whole as admirable as its parts, canst thou better emloy thine eye, than in tra [...]ing out thy Creator's greatness in them? thy mind, than in examining their wonders?

Power and mercy are displayed in their formation; justice and goodness shine forth in the provision t [...]at is made for them: all are happy in their severed ways: nor envieth one the other.

What is the study of words computed with this? In what science is knowledge, but in the study of nature?

When thou hast adored the fabric, enquire into its use; for know the earth produceth nothing but what may be good to the [...]. Are not food [...] and the remedies for thy diseases, all derived from this source alone?

Who is wise then, but he that knoweth it? who [...] but he [...] contemplateth it? For the rest, whatever [...] hath most utility▪ whatever knowledge hath least v [...]ity, [...], [...] these unto the others; and profit of them for the sake of thy neighbour.

To live and to die; to command, and to obey: to do and to [...] fer: are not these all that thou hast further to [...]? Morality [Page] shall teach thee th [...]se; the economy of life shall lay them before thee.

Behold! they are written in thy heart, and thou needest only to be reminded of them. They are easy of conception; be attentive and thou shalt retain them.

All other sciences are vain, all other knowledge is boast: lo [...] it is not necessary or beneficial to man; nor doth it make him more good, or more honest.

Piety to thy God, and benevolence to thy fellow-creatures, are they not thy great duties? What shall teach thee the one, like the study of his works? what shall inform thee of the other, like understanding thy dependencies.

BOOK V. Of NATURAL ACCIDENTS.

CHAP. I. PROSPERITY and ADVERSITY.

LET not prosperity [...]late thine heart above measure; neither depress thy soul unto the grave, because fortune beareth hard against thee.

Her smiles are not stable, therefore build not thy confidence upon them; her frowns endure not for ever, therefore let hope teach thee patience.

To bear adversity well, is difficult: but to be temperate in prosperity, is the height of wisdom.

Good and ill are the tests by which thou art to know thy constancy: nor is there aught else that can tell thee the powers of thine own soul: be therefore upon the watch, when they are upon thee.

Behold prosperity, how sweetly she flattereth thee! how insensibly she robbeth thee of thy strength and thy vigour!

Though thou hast been constant in ill-fortune; though thou ha [...] been invincible in distress; yet by her thou art conquered, not knowing that thy strength returneth not again; and yet that thou again mayest need it.

Affliction moveth our enemies to pity: success and happiness cause even our friends to envy.

In adversity, is the seed of well-doing: it is the nurse of heroism and boldness: who that hath enough, will endanger himself to have more? Who that is at ease, will set his life on the hazard?

True virtue will act under all circumstances; but men see most of its effects, when accidents concur with it.

In adversity, man seeth himself abandoned by others; he findeth that all his hopes are centered within himself: he rouseth his soul, he encountereth his difficulties, and they yield before him.

In prosperity, he fancieth himself safe; he thinketh he is beloved of all that smile about his table: he groweth careless and remiss; he seeth not the danger that is before him: he trus [...]eth to others, and in the end they deceive him.

Every man [...]an advise his own soul in distress; but prosperity blindeth the truth.

Better is the sorrow that leadeth to contentment, than the joy that rendereth man unable to endure distress, and afterwards plungeth him into it.

[Page] Our passions dictate to us in all our extremes. Moderation is the effect of wisdom

Be upright in thy whole life; be content in all its changes: so shalt thou make thy profit out of all occurrences; so shall every thing that happeneth unto thee, be the source of praise.

The wise man maketh every thing the means of advantage; and with the same countenance beholdeth he all the faces of fortune: he governeth the good, he conquereth the evil; he is unmoved in all.

Presume not in prosperity, neither despair in adversity: court not dangers, nor meanly fly from before them: dare to despise whatever will not remain with thee.

Let not adversity tear off the wings of hope; neither let prosperity obscure the light of pruden [...]e.

He who de [...]ireth of the end, shall never attain unto it; and he who seeth not the pit, shall perish therein.

He who calleth prosperity his good; who hath said unto her, With thee will I establish my happiness: lo! he buildeth his foundation on the sand, which the rain and storms wash away.

As the water that passeth from the mountains, kisseth, in its way to the ocean, every field that bordereth on the rivers; as it tarrieth not ina [...]y place, even so fortune visiteth the s [...]ns of men: her motion is incessant, she will not stay; she is as unstable as the winds: how then wilt thou hold her? When she kisseth thee, thou art blessed; but, behold! as thou turnest to thank her, she is gone unto another.

CHAP II. PAIN and SICKNESS.

THE sickness of the body affecteth even the soul; the one cannot be in health without the other.

Pain is of all ills that which is most felt; and it is that which from nature hath the fewest remedies.

When thy constancy faileth thee, call in thy reason; when thy patience quitteth thee, [...]all in thy hope.

To suffer, is a necessity entailed upon thy nature; wouldst thou that miracles should protect thee from it? Or shalt thou repine, because it happeneth unto thee, when, lo! it happeneth unto all?

It is injustice to expect exemption from what thou wert born unto; submit with modesty to the laws of thy condition.

Wouldst thou say to the seasons, Pass not on, lest [...] old? is it not better to suffer well that which thou canst not a [...].

Pain, that endureth long, is moderate; blush therefore [...] [...]omplain of it: that which is violent, is short; behold! thou [...] the end of it.

Thy body was created to be subservient to thy soul; while thou afflictest the soul for its pains, behold thou settest that above it.

As the wise afflicteth not himself, because a thorn teareth his garment; so the patient grieveth not his soul, because that which covereth it is injured.

CHAP. III. DEATH.

AS the production of the metal proveth the work of the alchymist; so is death the test of our lives, the assay which sheweth the standard of all our actions.

[Page] Wouldst thou judge of a life, examine the period of it; the end [...]wneth the attempt: and where dissimulation is no more, the [...] appeareth.

He hath not spent his life ill, who knoweth to die well; neither can he have lost all his time, who employeth the last portion of it to his honour.

He was not born in vain, who dieth as he ought; neither hath he lived unprofitably, who dieth happily.

He that considereth he is to die, is content while he liveth: he who striveth to forget it, hath no pleasure in any thing; his joy appeareth to him a jewel, which he expecteth every moment he shall lose.

Wouldst thou learn to die nobly? let thy vices die before thee. Happy is he who endeth the business of his life, before his death; who when the hour of it cometh, hath nothing to do but to die; who wisheth not delay, because he hath no longer use for time.

Avoid not death, for it is a weakness; fear it not, for thou understandest not what it is: all that thou certainly knowest is, that it putteth an end to thy sorrows

Think not the longest life the happiest; that which is best employed, doth man the most honour; himself shall rejoice, after death, in the advantages of it.

THIS IS THE COMPLETE Oeconomy of human Life.

MORAL REFLECTIONS.

[Page]

BY THE DUKE DE LA ROCHEFOUCAULD.

‘Our Virtues, most commonly, are but Vices disguised.’

§

1. WHAT we take for virtues, is commonly nothing else but the concurrence of several actions and several interests, which either fortune or our own industry contrive to dispose to advantage; and it is not always from a principle of valour, that men are valiant, or from a principle of chastity, that women are enaste.

2. Self-love is of all flatterers the greatest.

3. For all the discoveries that have been made into the land of self-love, there still remains a large Terr [...] Incognita.

4. Self-love is more subtle than the most subtle man in the world.

5. The duration of our passions no more depends on us, than the duration of our lives.

6. Passion often makes a man of sense mad; and often makes a fool sensible.

7. Those great and shining actions, whose lustre even dazzles us, we represented by the politicians as the effects of great designs: whereas, for the most part, they are indeed the effects of humour and passion: thus the war between Augustus and Antony, which is attributed to the ambition each had of making himself master of the world, was perhaps nothing but the effect of jealousy.

8. The passions are the only orators that are always sure to persuade: they are, as it were, nature's art of eloquence, the rules of which are infallible: and the plainest man with passion, persuades more than the most eloquent without it.

9. There is such an inherent injustice and self-interest in the passions, that it is dangerous to follow them, and they are most to be distrusted, even when they appear to be most reasonable.

10. There is in the heart of man a perpetual succession of passions, insomuch, that the ruin of one is almost always the rise of another.

11. The passions often beget other passions of a quite contrary nature; avarice sometimes produces prodigality, and prodigality avarice: weakness often makes a man resolute, and fear, bold.

12. For all the care we ake to conceal our passions under the veil of religion and honour, they always appear through the disguise.

[Page] 13. Our self-love bears more impatiently the condemnation of our inclinations than of our opinions

14. Men are not only apt to forget kindnesses and injuries, but even to hate those who have obliged them, and to cease to hate those who have used them ill. The trouble of returning favours and revenging wrongs, seems a slavery to them, which they do not easily submit to.

15. The clemency of princes is often nothing but a piece of policy to gain the affections of their subjects.

16. That clemency which is cried up as a virtue, is practised sometimes out of vanity, sometimes out of laziness, often out of fear, and almost always out of a mixture of all three together.

17. The moderation of persons in prosperity proceeds from the calm that good fortune gives to their humour and temper.

18. Moderation is a fear of falling into that envy and contempt, which those deserve that are intoxicated with their good fortune: it is a vain ostentation of the force of our mind: and, in short, the moderation of men, in their most exalted condition, is a desire of appearing greater than their fortune.

19. We have all of us strength enough to bear the misfortunes of other people.

20. The constancy of the wise is no more than the art of confining their troubles to their own breasts.

21. Criminals, when led to execution, affect sometimes a constancy and a contempt of death, which, in truth, is nothing but a fear to look it in the face: so that this constancy and this contempt may be said to be to their mind, what the handkerchief is to their eyes.

22. Philosophy makes nothing to triumph over past and future evils, but the present triumph over that.

23. Few people are acquainted with death: they generally submit to it, not out of resolution, but insensibility and custom; and the greatest part of men die, only because they cannot avoid dying.

24. When great men are dejected with the length of their misfortunes, they discover that it was the force of their ambition, and not of their soul, that sustaineth them: and that, bating a great vanity, heroes are made just like other men.

25 Greater virtues are required to bear a good fortune than an ill one.

26. The sun and death are two things that cannot steadily be looked on.

27. Men are often vain even of the most criminal passions; but, envy is a cowardly and shameful passion, which nobody ever dares to own.

28. Jealousy is in some sort just and reasonable, since it only tends to preserve a good which belongs to us, or which we believe does belong to us: whereas envy is a madness that cannot bear the good of others.

29. The ill we do, exposes us, not so much to persecution and hatred, as our good qualities.

30. We have more power than will; and it is often to excuse [Page] ourselves to ourselves, that we fancy things impossible to be effected.

31. If we had no defects of our own, we should not take so much pleasure as we do, to remark defects in others.

32. Jealousy is fed by doubts, and either becomes madness, or ceases, as soon as doubt is turned into certainty.

33. Pride always indemnifies itself one way or other, and loses nothing, even when it renounces vanity.

34. If we were not proud ourselves, we should not complain of the pride of others.

35. Pride is equal in all men, and the difference is only in the means and the manner of showing it.

36. Nature, who so wisely has fitted the organs of our body to make us happy, seems likewise to have bestowed pride on us, on purpose, as it were, to save us the pain of knowing our imperfections.

37. Pride has a greater share than good nature, in our reprehending people for their faults; and we reprove them not so much to amend them, as to make them believe we are free from those faults ourselves.

38. We make promises according to our hopes, and keep them according to our fears.

39. Interest speaks all sorts of languages, and acts all sorts of parts, even that of the disinterested person.

40. Interest, which blinds some people, enlightens others.

41. The men that apply themselves too much to little things, commonly become incapable of great.

42. We have not strength enough to follow all the dictates of our reason.

43. Man often fancies he governs himself when he is governed: and while he, with his understanding, aims at one mark, his affections insensibly carry him off to another.

44. Strength and weakness of mind are improper terms; they are, in reality, nothing but the good or ill disposition of the organs of our body.

45. The caprice of our humour is more fantastical even than that of fortune.

46. The fondness or indifference which the philosophers had for life, was nothing but a relish of self-love, which ought no more to be disputed, than the relish of the palate, [...] the choice of colour.

47. 'Tis our humour which sets the price on all the things which we receive from fortune.

48. Happiness is in the taste, and not in the things; and it is a man's having that which he loves that makes him happy, and not what others think lovely.

49. We are never so happy, or unhappy, as we imagine.

50. Those who are conceited of their merit, take a pride in being unhappy, that they make others and themselves believe, they are worthy to be the mark of fortune.

51. Nothing ought so much to lessen the satisfaction we take in ourselves, as to see that we disapprove at one time, what we approved at another.

52. Whatever difference there may appear to be in men's fortunes, [Page] there is still a certain compensation of good and ill in all, that makes them equal.

53. Let nature give never so may advantages, 'tis not she alone, but fortune in conjunction with her, that makes a hero.

54. The contempt of riches was, in the philosophers, a secret desire to revenge on fortune the injustice she had done to their merit, by despising those goods which she had denied them: 'twas an art to secure themselves from the disgrace of poverty; 'twas a by-way to arrive at esteem, which they could not come at by the ordinary one of riches.

55. Our hatred of favourites, is nothing but our love of favour: the indignation we conceive at our not possessing it ourselves, is soothed and softened by the contempt we express for those who do possess it; and we refuse them our respect, not being able to deprive them of that which procures them the respect of all the world.

56. To make a fortune in the world, men use all the means possible to appear to have made it already.

57. Tho' men value themselves on their great actions, they are not often the effects of a great design, but the effects of chance.

58. Our actions seem to have their lucky and unlucky stars, to which is owing a great part of the praise or dispraise which is gives them.

59. There is no accident so unfortunate but the prudent will make some advantage of it; nor any so fortunate that the imprudent will not turn to their prejudice.

60. Fortune turns every thing to the advantage of those she favours.

61. The happiness and unhappiness of men depend no less on their humour, than on fortune.

62. Sincerity is an openness of heart: it is found in very few people; and that which we see commonly, is not it, but a subtle dissimulation to gain the confidence of others.

63. Our aversion to lying, is often an imperceptible ambition of making our affirmations considerable, and of procuring our affections to be entertained with a religious respect.

64. Truth does not so much good in the world, as its appearances do mischief.

65. No encomiums are thought too great for prudence, yet it cannot insure as the least event.

66. A man of sense and ability, ought to assign to his several interests, their proper place, and to pursue them in their order; but this order our greediness often disturbs—putting [...]s on running after so many things at once, that, too desirous of the less important, we miss the more considerable.

67. A good grace is to the body, what good sense is to the mind.

68. It is hard to define love: all that can be said of it is, that in the soul, it is a lust of power; in the spirits, it is a sympathy; and in the body, it is nothing but a secret and delicate desire of enjoyment after a great many difficulties.

69. If there is such a thing as love, pure and free from any mixture of our other passions, it is that love which lies concealed at the bottom of the heart, and is not known even to ourselves.

[Page] 70. There is no disguise which can long conceal love where it is, or feign it, where it is not.

71. There are a few people but are ashamed that they ever loved one another, when they love one another no longer.

72. To judge of love by most of its effects, one would think it was more like hatred than kindness.

73. There are some women to be found, that never had an intrigue, but rarely any to be sound, that never had but one.

74. There is no more than one sort of love, but there are a thousand different copies of it.

75. Love can, no more than fire, subsist without a continual motion; the minute it ceases to hope or fear, it ceases to live.

76. It is with true love as with apparitions—a thing every body talks of, but few have seen.

77. Love lends his name to many a correspondence which is attributed to him, in which he has no more share than the dog [...] has in what is transacted at Venice.

78. The love of justice, in most men, is nothing but a fear of suffering by injustice.

79. Silence is the safest course for the man that distrusts himself.

80. The thing that makes us so changeable in our friendships is, that 'tis difficult to know the qualities of the soul, and easy to know those of the understanding.

81. We cannot love any thing but with a regard to ourselves; and we do but pursue our inclination at pleasure, when we prefer our friends to ourselves; yet, 'tis this preference alone, that can make our friendships sincere and perfect.

82. Our reconciliation with our enemies, is nothing but a desire of bettering our condition, a weariness of the state of war, and a fear of some mischievous event.

83. The thing which men call friendship, is nothing but partnership, a mutual regard to their several interests, and an exchange of good offices; it is, in short, nothing but a trafic, in which self-love always proposes to itself in something or other to be a gainer.

84. 'Tis more dishonourable to distrust our friends, than to be deceived by them.

85. We often fancy that we love the persons that are greater in power than ourselves, when it is interest alone that is the cause of this kindness. We devote not ourselves to them for the good we desire to do them, but for the good we desire to receive from them.

86. Our own distrust justifies the deceit of others.

87. Men would not live long in society together, if they were not the bubbles of one another.

88. Self-love increases or lessens in our esteem, the good qualities of our friends, in proportion to the satisfaction we take in them: and we judge of their merit by their manner of living with us.

89. Every body complains of his memory, but no body of his judgment.

90. In our conversation in the world, we please oftener by our faults, than by our good qualities.

91. The greatest ambition has not the least appearance of ambition, when it finds the thing aspired to, absolutely impossible to be attained.

[Page] 92. To undeceive a man prepossessed with his own merit, is to do him as ill an office as that which was done to the madman at Athens, who fancied all the ships which arrived in the harbour were his own.

93. Old people love to give good precepts, to comfort themselves on their being no longer in a condition to give ill examples.

94. Great titles debase, instead of heightening the persons, who know not how to support them.

95. A certain sign of a man's having an extraordinary merit, is to see those who envy him most, constrained to commend him.

96. There are some ungrateful persons who are less to be blamed for their ingratitude than their benefactors.

97. 'T was a mistake when people made wit and judgment to be two different things: the judgment is nothing but a greater degree of wit, that penetrates into the bottom of things, observes all that ought to be observed, and discovers those things which seemed impossible to be discovered: from whence it must be concluded, that it is the greatest extent of wit which produces all the effects which are attributed to judgment.

98. Every man has assurance enough to boast of his honesty, but no one has impudence enough to boast of his understanding.

99. The politeness of the understanding consists in inventing obliging things with delicacy.

100. The gallantry of the understanding lies in saying insinuating things after an agreeable manner.

101. It often happens, that things present themselves to our mind more finished than the mind an make them with a great deal of art.

102. The understanding is always the bubble of the passions.

103. They that are acquainted with the extent of their understanding, are not always acquainted with the extent of their honesty.

104. Men and actions have their point of light: there are some that must be seen near to make a right judgment of them; and others, that are never so well to be judged of as when at a distance.

105. That man is not a reasonable man whom chance throws upon reason; but he who knows, distinguishes and tastes it.

106. To know things well, it is necessary to know the particulars of them; but as those are almost infinite, our knowledge is always superficial and imperfect.

107. 'Tis one sort of coquetry to affect to be always exempt from it.

108. The understanding cannot for any long time act the part of passion.

109. Young men change their inclinations through heat of blood, and old men keep theirs through custom.

110. Men [...] of nothing so liberal as of their advice.

111. The more a man loves his mistress, the nearer he is to hate her.

112. The defects of our mind increase as we grow old, like those of our faces.

113. Some marriages may be advantageous, but none can be delicious.

[Page] 114. We are never to be comforted on our being cheated by our enemies, and betrayed by our friends; yet are often well enough pleased to be both cheated and betrayed by our own selves.

115. 'Tis as easy to deceive one's self without perceiving it, as it is difficult to deceive others without being perceived.

116. Nothing is less sincere than the manner of asking and giving advice: he that asks it, appears to have a respectful deference for the opinion of his friend, though all he aims at is gaining an approbation of his own, and warranting his conduct by the other's authority: and he that advises, requites the confidence reposed in him with an ardent and disinterested zeal, though most commonly he has no other end in the counsel he gives, than his own interest or reputation.

117. The most subtle sort of tricking, is to know well how to feign ourselves caught in the snares that are laid for us; and never are we so easily deceived as when we are contriving how to deceive others.

118. Our intention of never deceiving any body, exposes us to be often deceived.

119. We are so used to appear in masquerade to others, that at last we appear in masquerade to ourselves.

120. Men are oftener treacherous out of weakness, than out of any formed design.

121. Men often do good, that they may be able to do ill with impunity.

122. If we are able to resist our passions, it is more through their weakness than our strength.

123. It would be but a little pleasure which we should have, were we never to flatter ourselves.

124. The most subtle men affect all their lifetime to condemn tricking, that they may make use of it on some great occasion, and for some important interest.

125. The common practice of tricking is the sign of a little understanding; tricking being a sort of a disguise, by which a man hides himself in one place and exposes himself in another.

126. Tricking and treachery proceed from nothing but want of capacity.

127. The certain way to be cheated, is to fancy one's self more cunning than others.

128. Too great subtelty is a false delicacy, and true delicacy is real subtelty.

129. The dullness of some people, is often protection enough to secure them from being imposed on by a man of sense.

130. Weakness of mind is the only defect that cannot be amended.

131. The least defect in women, who are so far abandoned as to make advances, is to make advances.

132. It is easier to be wise for other people than for ourselves.

133. The only good copies are those which expose the ridiculousness of bad originals.

134. Men are never so ridiculous for the qualities they have, as for those they affect to have.

[Page] 135. A m [...]n is sometimes as different from himself, as he is from others.

136. There are some people who would never have been in love, if they had never heard of love.

137. When vanity does not make us talk, we talk but very little.

138. We choose to talk ill of ourselves, rather than not talk at all of ourselves.

139. One of the reasons why we meet with so few people who appear reasonable and agreeable in conversation, is, that there is hardly [...] body who does not think more on what he has a mind to say, than how pertinently to answer to what is said to him. Even men of the best sense, and most complaisance, content themselves with only pretending an attention, at the same time that it is observable, their eyes and minds are wandering from what is said to them, and they are impatient to return to what they long to say: instead of considering, that this violent pursuing their own pleasure, is but an indifferent way to please or persuade others, and [...] attentively to hear, and properly to reply, are the greatest perfections any man can be master of to sit him for conversation.

140. A man of wit would be often at a grievous loss, were it not for the company of fools.

141. We o [...]ten make our boasts that we are never out of humour; and are so vain that we will not think ourselves bad company.

142. As it is the character of great wits, to express a great deal in a few words; so, little wits, on the contrary, have the gift of speaking much and saying nothing.

143. It is more from an esteem of our own opinion that we extol the good qualities of other people, than from an esteem of their merit: and we are desirous to receive praise, when we seem to give it.

144. Nobody loves to praise another, and never does it without self- [...]rest. Praise is an artful, disguised and delicate flattery, which by [...] ways satisfies both the giver and receiver: one accepts it [...] the reward of his merit; the other gives it to show his equity and discernment.

145. We often choose such praises as carry venom along with them, and which by a side blow, expose some defects in the person commended, that we durst not discover after another manner.

146. We commonly praise, only to be praised.

147. Few people are wise enough to prefer the reproof that does them good, to the praise that betrays them.

148. There are some reproaches which are praises, and some praises which are detractions.

149. To refuse praise, is to desire to be praised over again.

150. The desire of d [...]erving the pr [...]ses given us, strength [...] our virtue: and those which are given to our wit, valour or beauty, contribute to increase them.

151. It is more difficult for us to avoid being governed, th [...]n to govern others.

152. If we did not flatter ourselves, the flattery of others could never hurt us.

153. Nature gives merit, and fortune [...] it at work.

[Page] 154. Fortune breaks us of many faults which reason never could do.

155. There are some people who with merit are disgustful, and others, who with great defects are agreeable.

156. There are some people whose whole merit lies in saying and doing foolish things advantageously, and would spoil all should they alter their conduct.

157. The glory of great men ought always to be measured by the means they took to acquire it.

158. Flattery is a false coin, which would have no currency but for our vanity.

159. It is not enough for a man to have great qualities, he must have the good government of them too.

160. Let an action be never so glorious, it ought not to pass for great, when it is not the effect of a great design.

161. There ought to be a certain proportion between our actions and our designs, if we would reap all the effects which they are able to produce.

162. The art of knowing how to use indifferent qualifications, gains, as it were, by stealth, the esteem of the world, and often procures a man more reputation than real merit would do.

163. The conduct of some people in a thousand instances appears ridiculous, though the secret reasons for them are very wise and very solid.

164. It is easier to appear worthy of the employments we have not, than worthy of those we have.

165. Our merit gains us the esteem of men of sense, and our stars the esteem of the vulgar.

166. The world rewards the appearances of merit, oftener than merit itself.

167. Covetousness is more opposite to economy than liberality.

168. Hope, deceitful as it is, serves at least to lead us through a pleasant road to our lives end.

169. While laziness and timorousness restrain us within the bounds of our duty, our virtue often runs away with all the honour of it.

170. It is difficult to judge, whether a clear, open and honourable proceeding, be the effect of probity or artifice.

171. Virtues are lost in interest, as rivers are lost in the sea.

172. If we well imagine the several consequences of our being out of humour, we shall find that it makes us wanting to more duties than interest itself.

173. There are several sorts of curiosity: One sort proceeds from interest, which inclin [...]s us to desire to learn t [...]ose things which may be useful to us; and the other from pride, which comes from a desire of knowing those things which other people are ignorant of.

174. It is [...]etter to employ the faculties of our mind [...]o support the misfortunes which do happen to us, than to foresee those which may happen.

175. Constancy in love is a perpetual inconstancy, that causes us to fix our heart successively on all the qualities of the person we love▪ som [...]mes giving preference to one, sometimes to another: So that [Page] th [...]s constancy is nothing but an inconstancy, restrained and confined to one and the same object

176. There are two sorts of constancy in love [...] one proceeds from our finding continually in the person beloved new motives for our love; and the other proceeds from our making it a point of honour to be constant.

177. Perseverance is neither praise nor blame-worthy, because it is only the continuance of some inclinations, and some sentiments which men neither give nor take away from themselves.

178. What makes us love new acquaintance, is not so much our being weary of the old, or a pleasure we take in change, as a disgust to find ourselves not sufficiently admired by those who are too well acquainted with us, and a hope of being more admired by those who are not acquainted with us so well.

179. We sometimes with levity complain of our friends, to justify before hand our own levity.

180. Our repentance is not so much a remorse for the ill which we have done, as a fear of the ill which may happen to us.

181. There is an inconstancy which proceeds from the levity of the mind, or from its weakness, that causes it to receive all the opinions of other▪ people; and there is another which is more excusable, which proceeds from a disgust of things.

182. Vices are mixed to compound virtues, as poisons are to compound medicines: prudence mingles and tempers them, and makes use of them successfully against the maladies of life.

183. This must be acknowledged to the honour of virtue, that the greatest misfortunes of men, are those that befal them from their crimes.

184. We confess our faults, to repair by our sincerity the damage they have done us in the minds of others.

185. There are heroes in evil as well as in good.

186. We despise not all those who have vices; but we despise all [...] who have no virtues at all.

187. The name of virtue is a [...] serviceable to our interest as any vice can be.

188. The health of the soul is no more to be depended on, than that of the body: and though we appear secure from passions, we are not in less danger of being hurried away with them, than we are of falling sick, when we are in perfect health.

189. Nature seems to have marked out to every man at his birth, the bounds of his virtues and vices.

190. It belongs only to great men to have great faults.

191. Vices may be said to wait for us in the course of our lives, like the hosts of so many inns, with whom successively we are forced to lodge; and I doubt whether experience would teach us to avoid them, if it was permitted us twice to travel the same road

192. When vices leave us, we flatter ourselves with the belief that we leave them.

193. There are relapses in the distempers of the soul, as in those of the body; what we take for a cure, is most commonly nothing but an abatement, or a change of disease.

194. The defects of the soul are like wounds in the body: let what [Page] care soever be taken to heal them, the sear always appears, and they are every minute in danger of breaking out again.

195. What prevents us often from giving up ourselves to one single vice, is, we have a great many vices.

196. We easily forget our faults when they are known only to ourselves.

197. There are some people of whom we can never believe any ill, unless we see it; but there are none in whom we ought to be surprised to see it.

198. We raise the reputation of some, to pull down that of others; and sometime the prince of Conde, and Mareschal de [...]urenne would not be so much extolled, if it were not with an intention of lessening either one or the other in the comparison.

199. The desire of appearing to be a man of sense and ability, often hinders a person from being such.

200. Virtue would not go so far, if vanity did not bear her company.

201. The man that fancies he his able to live without all the world, is very much mistaken; but he that fancies there is no living without him, is m [...]staken much more.

202. The pretended accomplished men are those who disguise their defects from others and themselves: the true accomplished men, are those who perfectly know their own defects, and confe [...]s them.

203. The true accomplished man, is one who values himself on nothing.

204. Womens coyness is only a dress or paint, which they use as [...]n addition to their beauty.

205. Womens honour is often nothing but a love for their ease and their reputation.

206. A certain proof of a man's being truly accomplished, is to be willing always to be exposed to the view of accomplished men.

207. Folly attends us close in all the several ages of life. If some one man appears wise, it is only because his follies are proportioned to his age and fortune.

208. There are some silly people, who are sensible of their simplicity, and make a wise use of it.

209. The man who lives without folly, is not so wise as he fancies.

210. As we grow old, we grow more foolish and more wise.

211. There are some men, like ballads, in request only for a while.

212. The generality of the wo [...]ld never judge of men, but by their reputation or by their fortune.

213. The love of glory, the fear of shame, the design of making a fortune, the desire of rendering life easy and agreeable, and a malicious humour of pulling down others, are often the causes of that va [...]our so much celebrated among men.

214. Valour in private soldiers is a hazardous trade they have taken up to get a livelihood by.

215. Perfect courage and co [...]plete cowardice are two extremes which men seldom arrive to. The space that is between them is vast, and contains all the other sorts of courage: which differs too no less [Page] from one another than mens faces and humours. The [...]e are some men who freely expose themselves at the beginning of an action, but abate of their warmth and are disheartened if it continues. There are some that content themselves, when they have done what was necessary to maintain their honour to the world, and do little beyond that. It is observable, some people are not always equally masters of their fears. Others are sometimes carried away by general terrors. Others advance to the charge, because they dare not stay at their posts. Some, by accustoming themselves to smaller dangers, harden their courage, and [...] themselves for venturing on greater. Some are brave with a sword, but fear a musket shot. Others are unconcerned at a m [...]sket, but afraid of a sword. All these several sorts of courage agree in this, that night increasing fear, and concealing all that is either well or ill done, gives every body the liberty of sparing themselves. There is still another more general regard that a man has for himself; for no body you see, upon occasion, does so much as he would be capable of doing, were he sure to come safely [...] So it is plain, that the fear of death considerably detracts from our courage.

216. Perfect courage consists in doing that without witnesses, which it would be capable of doing before all the world.

217. Intrepidity is an extraordinary force of the soul, that raises it above all the trouble, disorders and emotions, which the prospect of great dangers is able to excite: and it is by this force of soul, that heroes keep themselves serene and [...], and preserves the free use of their reason i [...] the midst of the most surprising and amazing accidents.

218. Hypocrisy is a homage that vice pays to virtue.

219. Most men expose themselves in war enough to save their honour, but few are willing always to expose themselves, so much as it is necessary, to render the design successful, for which they do expose themselves.

220. Vanity, shame, and, above all, constitution, make up, very often, the courage of men, and the virtue of women.

221. Men would not lose their lives, yet would [...]ain acquire glory; which is the reason, that brave men show more dexterity and wit to avoid death, than the men, versed in the querks o [...] law do, to preserve their estates.

222. There are few persons but discover, upon their first declining in years, where the failings of their body and mind are likely to lye.

223. It is with gratitude as with trust among tradesmen—it keeps up commerce; and we do not pay because it is just to discharge our debts, but to engage people the more easily to lend us another time.

224. All those who acquit themselves of the duties of gratitude, cannot, for all that, flatter themselves that they are grateful.

225. That which makes the false reckoning in the acknowledgments which are expected for favours done, is, because the pride of the giver, and the pride of the receiver, cannot agree upon the value of the obligation.

226. To be too hasty to return an obligation, is one sort of ingratitude.

227. Happy people are never to be corrected; they always think they are in the right, when fortune supports the [...] ill conduct.

228. Pride would never owe, and self-love would never pay,

[Page] 229. The good we have received from any person, requires that we should pay a respect to the injuries he does us.

230. Nothing is so contagious as example; and we never do any great good, or any great mischief, but it produces the like. We imitate good actions through emulation, and bad, through the malignity of our nature, which shame held a prisoner, but which example sets at liberty.

231. It is a great folly to set up for being wise by ones self.

232. Whatever preaences we may have for our afflictions, nothing, very often, but interest and vanity, are the causes of them.

233. There are in afflictions, several sorts of hypocrisy. In one sort, under pretence of grieving for the loss of a person who was dear to us, we grieve for ourselves: we mourn for the loss of that good opinion he had of us; we grieve for the diminution of our profit, our pleasure, and our reputation. Thus, the dead have the honour of those tears, which are shed only for the living. This, I say, is a species of hypocrisy; because, in these sorts of afflictions, men impose on themselves. There is another sort of hypocrisy, which is not so innocent, because it imposes on all the world: it is the affliction of certain persons, who aspire to the glory of a great and immortal grief. After that time, which consumes all things, has worn out that concern, which they really had, they still grow obstinate in their tears, complaints, and sighs: they set up for playing a mournful part, and take pains, by all their actions, to persuade us, that their sorrow will never end, but with their lives. This dismal and tiresome vanity, is usual with ambitious women: as their sex has excluded them from all the ways that lead to glory, they strive to distinguish themselves by shewing the pomp of an affliction that is not to be comforted. There is yet another kind of tears, which have out shallow springs, that flow indeed, but are easily dried up. There are those that weep to gain the reputation of being tender: those that weep, that they may be pitied: those that weep to be condoled; and those, in short, that weep, to avoid the scandal of being thought insensible.

234. It is oftener through pride, than through any defect of understanding, that men, with so much obstinacy, oppose opinions generally received: they find the first rank of the right side taken, and they disda [...] the second.

235. We are easily comforted for the disgraces of our friends, when they give us occasion of signalising our tenderness for them.

236. Self-love seems to be the bubble of good nature, and that it forgets itself when we labour for the advantage of others. Nevertheless, it is the most certain way to accomplish its ends: it is l [...]nding at interest under the pretence of giving: it is, in short, gaining the affections of all the world, after a more subtle and delicate manner.

237. No man deserves to be commended for goodness, who has not spirit enough to be wicked: all other goodness is most commonly nothing but a listlessness and an impotence of the will.

238. It is not so dangerous to do ill to the greatest part of men, as to do them too much good.

239. Nothing flatters our pride mo [...] than the trust the great repose in us; because we look on it as the effect of our merit, without [Page] considering, that this trust most commonly proceeds from their vanity, or their want of power to keep a secret.

240. We may say of gracefulness distinguished from beauty, that it is a symmetry, the rules of which are unknown to us; and a secret conformity of the features with one another, and of the features with the complexion and air of the person.

241. Coqu [...]try is the natural humour of the sex: though all women do not practise it, because some are awed by fear, and others restrained by reason.

242. We frequently are troublesome to others, when we think it impossible for us ever to be troublesome.

243. There are few things impossible in their own nature; and it is for want of application, rather than of means, that we are unsuccessful.

244. The perfection of capacity consists in knowing well the value of things.

245. It is a great point of capacity to be able to conceal ones capacity.

246. That which appears to us to be generosity, is nothing often but an ambition disguised, which despises little interests to pursue greater.

247. The fidelity which appears in the greatest part of men, [...] nothing but an [...]vention of self-love, to oblige others to confide in us: it is a means to set us above others, and to make us the confidents of their most important secrets.

248. Magnanimity despises all in order to obtain all.

249. There is not less eloquence in the tone of the voice, in the eyes and an of the person that speaks, than in the choice of expressions.

250. True eloquence consists in saying all that ought to be said▪ and in saying no more.

251. There are some persons whose defects become them; and others, who have the misfortune to displease with their good qualities.

252. It is as common for men to change their tastes, as it is uncommon for them to change their inclinations.

253. Interest sets at work all sorts of virtues and vices.

254. Humility is often nothing but a feigned submission, which men make use of to engage others to submit to them: it is an artifice of pride, which debases itself on purpose to be exalted; and though it transforms itself into a thousand shapes, is never better disguised, and more capable of deceiving, than when it conceals itse [...] under the form of humility.

255. The sentiments of the mind have each of them a certain tone of vo [...], certain gestures and airs, which are proper and peculiar to them; and this propriety, either well or ill observed, agreeable or disagreeable, is the thing which makes persons pleasing or displeasing.

256. The men of all professions affect the air and exterior appearance of what they would be esteemed [...]; so that it may be said, that the world is made up of nothing [...]ut appearances.

[Page] 257. Gravity is an affectation of the body, put on to conceal the defects of the mind.

258. A good taste is the effect of judgment more than wit.

259. The pleasure of love is loving: and a man is more happy in the passion he feels, than in that which he gives.

260. Civility, is a desire of receiving civility, and of being esteemed well bred.

261. The education we commonly give young people, is a second self-love, with which we inspire them.

262. There is no passion in which self-love reigns so powerfully as in love: and we are always readier to sacrifice the ease of those we love, than to part with our own.

263. What we call liberality, is nothing, most commonly, but the vanity of giving, of which we are fonder than of the thing we give.

264. Pity is often a sense of our misfortunes, in the misfortunes of other men: it is a wise foresight of the disasters that may befal us: We relieve others, to engage them to relieve us on the like occasions: and the services which we do them are, properly speaking, so many kindnesses which we do to ourselves beforehand.

265. Littleness of mind is the cause of stiffness in opinion; and it is not easily that we believe any thing beyond what we see.

266. It is a mistake to believe that none but the violent passions, such as ambition and love, are able to triumph over the other passions. Laziness, as languid as it is, often gets the mastery of them all: usurps over all designs, and actions of life, and insensibly destroys and consumes both passion and virtue.

267. A readiness to believe ill, without the examination, is the effect of pride and laziness. We are willing to find others guilty; and unwilling to give ourselves the trouble of examining into their crimes.

268. We except against some judges in things of the least concern, yet are willing to have our reputation and honour depend on the judgment of men who are all against us, either through jealousy, prejudice, or want of discernment: and it is only to engage these to pronounce sentence in our favour, that we expose to many several ways our ease and our lives.

269. There are few men have understanding enough to know the ill they do.

270. The honour a man has acquired▪ is security for that which the will one day acquire.

271. Youth is a continual drunkenness; the fever of reason.

272. Nothing ought more to mortify the men who have deserved great applause, than the pains they are still at, to make themselves considerable by a great many little things.

273. There are persons whom the world approves of, whose only merit consists in vices, that are useful and pleasing to others.

274. The charm of novelty is to love, what the bloom is upon fruit; it gives it a lustre that is easily effaced, and never returns.

[Page] 275. Good-nature, which boasts of being so very sensible, is often stifled by the smallest interest.

276. Absence lessens moderate passions, but increases great ones; like the wind which blows out [...]apers, but kindles sire.

277. Women often fancy themselves in love, when there is nothing of love in the case. The amusement of an amour, the commotions of mind that an intrigue gives them, the natural inclinations they have for the pleasure of being beloved, and the pain of refusing, persuade them that what they feel is passion, when it is nothing but coqu [...]try.

278. What often makes us dissatisfied with those that negotiate our affairs, is, that they almost always abandon the interest of their friends, to advance the success of their negotiation: the interest becoming their own, by the credit they gain in succeeding in the thing they undertook.

279. When we magnify the tenderness that our friends have for us, it is often not so much out of gratitude, as a desire to give others an opinion of our merit.

280. The approbation we give those that are just entering into the world, proceeds often from a secret envy which we bear those who have made a fortune in it already.

281. Pride which inspires us with so much envy, serves often to allay it.

282. There are some disguised falsities which represent the truth so well, that it would be wronging our judgments not to be deceived by them.

283. It is not less prudence sometimes to know how to use good advice, than to be able to advice one's self.

284. There are some had men who would be less dangerous if they had no virtues at all.

285. Magnanimity is sufficiently defined by its name; yet it may be said to be the most judicious act of pride, and the most noble method of acquiring applause.

286. It is impossible to love a second time the thing that we have once truly ceased to love.

287. It is not so much the fruitfulness of our invention which suggests to us many expedients to effect the same affair, as it is the defect of our judgment, which makes us pitch upon every thought that presents itself to our imagination, and prevents us from discerning the best at first.

288. There are affairs and distempers, at certain junctures, which remedies render desperate: and a great deal of skill is required to know when it is dangerous to apply them.

289. Affected simplicity is a finer sort of imposture.

290. There are more defects in mens' humours than in their understandings.

291. Mens' merits have their seasons, as well as fruits.

292. Mens' humours may be said, like the generality of buildings, to have several fronts; some agreeable, others disagreeable.

293. Moderation can never have the glory of combating with ambition, and conquering it: for they never meet with one another [Page] Moderation is the langour and sloth of the soul, as ambition is the vigour and activity of it.

294. We always love those that admire us, but we do not always love those whom we admire.

295. We are far from knowing all our desires.

296. It is hard for us to love those whom we do not esteem: but it is no less hard to love those whom we esteem much more than ourselves.

297. The humours of the body have a constant and regular course, by which our will is imperceptibly moved and turned; they take their circuit, and suc [...]ssively exercise a secret empire within us: so that they have a considerable share in our actions, without our being able to know it.

298. The gratitude of the generality of men, is nothing but a secret desire of obtaining greater favours.

299. Every body, almost, takes a pleasure to return small obligations; many are grateful for moderate ones; but there is hardly any body but is ungrateful for great ones.

300. There are some follies which are as catching as infectious diseases.

301. Many men despise wealth, but few know how to be liberal.

302. It is but in things of small concern, commonly, in which we venture to disbelieve appearances

303. Let men say never so much good of us, they tell us nothing that is new to us.

304. We often forgive those who in conversation are tiresome to us, but we cannot forgive those whom we are tiresome to.

305. Interest, which we accuse of all our crimes, deserves often to be commended for our good actions.

306. We seldom find people ungrateful, as long as we are in a condition to oblige them.

307. It is as commendable in a man to entertain a good opinion of himself, as it is ridiculous to shew it.

308. Moderation has been made a virtue, with a design to limit the ambition of great men, and to comfort the meaner sort, on the smallness of their fortune, and of their merit.

309. There are some people predestined to be fools, who not only commit follies by choice, but who are forced into them even by fortune herself.

310. There happen sometimes accidents in life, out of which, it is necessary for a man to be a little mad, to extricate himself.

311. If there are some people whose blind sides have never been discovered, it is because no man of sense has taken pains to search for them.

312. The reason why lovers and their mistresses are never tired with conversing together, is because their discourse is always of themselves.

313. How comes it about that our memory should serve us to retain even the smallest circumstances of the things that have happened to us; and yet that it should not serve us to remember how often we have told them all to the same person?

314. The extreme pleasure that we take in talking of ourselves, ought to make us afraid that we give but little to those that hear us.

[Page] 315. That which hinders us commonly from letting our friends see the bottom of our hearts, is not so much the diffidence we have of them, as the diffidence we have of ourselves.

316. It is not in the power of a weak man to be sincere.

317. It is no great misfortune to oblige ungrateful people; but it is an intolerable one to be obliged to a brutal man.

318. Means may be found to cure madness, but there are none to reform a perverse understanding.

319. We cannot long preserve the sentiments we ought to have of our friends and benefactors, if we allow ourselves the liberty to talk often of their failings.

320. To praise princes for virtues which they have not, is a secure way of abusing them.

321. We are more inclined to love those that hate us, than th [...]se who love us more than we have a mind they should.

322. There are none who are afraid to be despised, but those th [...] are despicable.

323. Our wisdom is no less at the mercy of fortune than our wealth.

324. In jealousy there is more self-love than love.

325. We often comfort ourselves through weakness for misfortunes, under which reason has not strength enough to comfort us.

326. A man's blind side dishonours him more than real dishonour.

327. We never confess our small faults, but to make it believed that we have no great ones.

328. Envy is more irreconcileable than hatred.

329. Men sometimes fancy that they hate flattery, but they only have the manner of it.

330. We forgive as long as we love.

331. It is more difficult for a man to be faithful to his mistress, when he receives favours from her, than when he is scurvily used by her.

332. Women are not sensible of all their coquetry.

333. Women are never completely severe but where they have an aversion.

334. Women can more easily get the better of their passion than of their coquetry.

335. In love, deceit goes almost always farther than distrust.

336. There is a certain sort of love, whose excess prevents jealousy.

337. It is with certain good qualities as it is with our senses; those that are entirely deprived of them, can neither discern nor comprehend them.

338. When our hatred is too violent, it sinks us beneath those w [...] hate.

339. We are not sensible of our good or ill-fortune, but in proportion to our self-love.

340. Wit in most women serves more to improve their folly th [...]n their reason.

341. The fire of youth is hardly a greater obstacle to salvation, than the coolness and insensibility of age.

[Page] 342. The character of a man's native country, is as inherent to his mind and temper, as the accent of it is to his speech.

343. He that would be a great man, ought to know how to push his fortune to the utmost.

344. Most men, as well as plants, have secret virtues which are discovered by chance.

345. There is no regulating the passions and minds of women, if the constitution is not consenting.

346. Accidents and occasions make us known to others, but much more to ourselves.

347. We rarely allow any people to have good sense but those of our own opinion.

348. When we are in love, we doubt often of the thing which we believe the most.

349. The greatest miracle that love can work is curing coquetry.

350. The thing that make us so severe upon those that put tricks upon us, is, because they fancy themselves to have more wit than we have.

351. Lovers find it difficult to break off, after they have done loving.

352. We are almost always tired with those people whom we ought never to be tired with.

353. A man of sense may love like a madman, but never like a fool.

354. There are some faults which, being set to advantage, appear more bright than virtue itself.

355. We often lose some persons whom we miss more than we lament; and others we lament, but miss very little.

356. We commonly praise nobody heartily but those who admire us.

357. Little minds are too much disordered by little things; great minds see all things, and are disordered by none.

358. Humility is the true proof of Christian virtues: without it we retain all our faults, and they are only covered over with pride, that conceals them from others, and often from ourselves.

359. Infidelity ought to extinguish love, and we should never be jealous when we have ground to be so: there are no persons but those that avoid giving us jealousy, that are worthy of our being jealous of them.

360. The least infidelity to us, discredits the person that commits it in our esteem, more than the greatest infidelity to any body else.

361. Jealousy is always born with love, but does not always die with it.

362. Most women lament not the death of their lovers, so much because they loved them, as because they would appear worthy of being beloved.

363. The violences done to us by others, are often less painful than those we do ourselves.

[Page] 364. We are sensible enough that a man ought not to talk of his wife; but are not sensible enough that [...]e ought still less to talk of himself.

365. There are some good qualities, which degenerate into defects when they are natural; and others which are never perfect when they are acquired: thus, for example, it is reason that must make us frugal of our wealth and of our secrets; and nature, on the contrary, that must give us good humour and courage.

366. What diffidence soever we have of the sincerity of those whom we converse with, we always believe they speak more truth to us than to any body else.

367. There are few honest women but what are weary of their profession.

368. Most honest women are hidden treasures; only secure because they are not sought after.

369. The violences which we use to ourselves to prevent loving, are often more cruel than the rigours shewn us by the person we love.

370. There are few cowards who always know the extent of their fears.

371. It is almost always the fault of the man that is in love, [...] to be sensible when he ceases to be loved.

372. The generality of young people fancy themselves to be natural and unaffected, when, they are only rough and ill-bred.

373. There are some tears, which after they have imposed on others, often impose on ourselves.

374. If a man fancies he loves his mistress for her own sake, he is mightily mistaken.

375. The people of moderate parts commonly condemn every thing that is beyond their reach.

376. Envy is destroyed by true friendship, and coquetry by true love.

377. The greatest fault in penetration is not its falling short, but its going beyond the mark.

378. We may give good counsel, but cannot bestow good conduct.

379. When our merit declines, o [...] taste decline [...].

380. Fortune discovers our virtues and vices, as light does objects.

381. The violence which we use to preserve our fidelity in love, is little better than infidelity.

382. Our actions are like blank [...]ymes, to which every body applies what sense he pleases.

383. The fondness we have of talking of ourselves, and of the wing our fa [...]lings on the side we would have them shew [...], makes up a part of our sincerity.

384. Nothing ought to make us wonder, but that we should be still able to wonder at any thing.

385. Men are almost equally difficult to be contented when they are much in love, or when they are got out of it.

386. No people are oftener in the wrong than those who cannot bear being so.

387. A blockhead has not stuff enough in him to be good for any [...].

[Page] 388. If vanity does not quite overturn our virtues, at least it makes them all to totter.

389. The thing that makes other people's vanity insupportable to us, is, that it shocks our own.

390. We forego our interest with more case than we do our taste.

391. Fortune never appears so blind as she does to those whom she never favours.

392. We ought to treat fortune as we do health; enjoy her when good, bear with her when [...] and never apply violent remedies, unless in great necessity.

393. The air of a citizen is sometimes lost in a camp, but never in a court.

394. One man may be more cunning than another, but not more cunning than every body else.

395. We are sometimes less unhappy in being deceived by the person we love, than in being undeceived.

396. Women are a long time true to their first love, except they happen to have a second.

397. We have not the assurance to say in general, that we have no failings, and that our enemies have no good qualities; but let us descend to particulars, and we are not far from believing so.

398. Of all our failings, laziness is that which we are most easily induced to confess: we persuade ourselves, that it partakes of all the peaceable virtues, and that, without [...]ntirely destroying the others, it only suspends the exercise of them.

399. There is on [...] which is independent of fortune; this a certain air which distinguishes us, and seems to design us to great things; it is a value which insensibly we set upon ourselves; it is by this quality chiefly that we extort respect from others [...] this is it which commonly raises us above them more than either birth, honours, or m [...]rit, itself.

400. There is some merit without elevation, but no elevation, without some sort of merit.

401. Elevation is to merit, what dross is to a fine woman.

402. The thing which is least to be met with in gallantry is love.

403. Fortune sometimes makes use of our failings to advance us; and there are some troublesome people, whose merit would be ill rewarded, if we were not desirous at any rate to purchase their absence.

404. Nature seems to have concealed, in the inmost recesses of our [...], some [...]alents, and some one ability unknown to [...]; the passions alone have the power of bringing these to light, and of furnishing us sometimes with more [...] and more completed designs, than any that art is able to do.

405. We arrive altogether raw at the several stages of life, and often find at our arrival at them, that time [...]tself has not been able to teach us experience.

406. Coquets take a pride in being jealous of their lovers, [...]o conceal the envy they bear to other women.

407. Those that are over-reached by our artifices, do no [...] appear nigh so ridiculous to us as we appear to ourselves, when we are overreached by the artifices of others.

[Page] 408. The most [...]andalous blind side of women advanced in years, that have been once beautiful, is to forget that are so no longer.

409. We should often be ashamed of our brightest actions, if the world could see upon what motives they were performed.

410. The greatest effort of friendship, is not the discovering our [...]ailings to a friend, but the she wing him his own.

411. There are but [...]ew defects which are not more pardonable than the means that are used to conceal them.

412. What shame soever we may have deserved, it is almost always in our power to recover our reputation.

413. The man can never please long that has but one sort of wit.

414. Mad men and fools see only by their humour.

415. Wit sometimes gives us a privilege to play the fool boldly.

416. The vivacity which increases with old age, is not far removed from madness.

417. In love, the party that is first cured, is always the best cured.

418. Young women that would not appear coquets, and old men that would not be ridiculous, ought never to talk of love as a thing that concerned them.

419. We may appear great in an employment below our merit: but we often appear little in an employment too great for us.

420. In our afflictions, we often take want of spirit for constancy of mind; and we bear them without so much as daring to look them in the face, as poor passive cowards are killed, because they are afraid to defend themselves.

421. Confidence furnishes more to conversation than wit.

422. All the passions cause us to commit faults, but love to commit the most ridiculous ones.

423. Few people know how to be old.

424. We value ourselves on the defects which are most opposite to our own; when we are irresolute, we boast of being obstinate.

425. Penetration has an appearance of divining, which flatters our vanity more than all the other qualities of our mind.

426. The charms of a new acquaintance, and the influence of an old one, as opposite as they are to one another, do equally hinder us from finding out the failings of our friends.

427. The generality of friends put us out of conceit with friendship, and the generality of devout persons put us out of conceit with devotion.

428. We easily forgive in our friends the faults that have no relation to us.

429. Women in love more easily forgive great indiscretions than small infidelities.

430. In old love, as in old age, we live to pain when we live no longer to pleasure.

431. Nothing hinders a man so much from being unaffected, as the fondness of appearing so.

432. To commend brave actions with warmth, is in some measure, to give ourselves a share in the merit of them.

433. The truest sign of a noble soul, is to be placed by nature above envy.

434. When our friends have betrayed us, a bare indifference is [Page] only due to their professions of friendship; but a sensible concern is always due to their misfortunes.

435. Fortune and humour govern the world.

436. It is easier to know mankind in general, than any one man in particular.

437. We ought not to judge of the merit of a man by his great qualities, but by the use he knows how to make of them.

438. There is a certain gratitude so sensible, that it not only discharges us of the obligations we have received, but even makes our friends indebted to us, while we do but pay what we owed to them.

439. There would be but few things which we should desire passionately, if we knew perfectly the nature of the things we desired.

440. The reason why most women are so little touched with friendship, is, because friendship is but insipid to those that have been sensibl [...] of love.

441. In friendship, as in love, we are often more happy, by the things we do not know, than by those we know.

442. We endeavour [...]o make ourselves valued on the failings which we have no mind to amend.

443. The most violent passions often give us some respite, but vanity never lets us be at quiet.

444. Old fools are greater fools than young ones.

445. Vice is not so oppos [...]e to virtue as w [...]akness.

446. The thing that renders the pains of shame and jealousy so sharp, is, because vanity can be of no use to us in supporting them.

447. Decency is the least of all laws, yet the most observed.

448. A man of a good understanding finds it less troublesome to submit to a humoursome man than to gover [...] [...]im.

449. When fortune surprises us with the gift of some great post, which we were neither advanced to by degrees, nor prepared for by our hopes, it is almost impossible to behave ourselves well in it, and to appear worthy of it.

450. Our pride is often increased by the retrenchments we make from our other failings.

451. There are no fools so troublesome as those that have wit.

452. There is no man who believes himself in every respect inferior to the man of the world, whom he esteems the most.

453. In great affairs we ought not with so much application to seek occasions, as to make our advantage of those that offer themselves.

454. There are few occasions in which we should make a bad bargain, to renounce all the good that is said of us, on condition to have no ill said of us.

455. As much disposed as the world is to be sensorious, it oftene [...] shows favour to false merit, than it does injustice to true.

456. A man may be a fool with wit, but never with judgment.

457. We should gain more by letting the world see us just such as we are, than by striving to appear what we are not.

458. Our enemies come nearer the truth, in the judgments they make of us, than we do, in those we make of ourselves.

[Page] 459. There are many remedies which cure love, but none are infallible.

460. We are far from knowing all the influence our passions have over our actions.

461. Old age is a tyrant, that forbids, on pain of death, all the pleasures of youth.

462. The same pride which makes us condemn the faults which we fancy ourselves to be free from, inclines us to despise the good qualities which we have not.

463. There is often more pride than good-nature in our conc [...] for the misfortunes of our enemies; it is to make them sensible we are above them, that we show them any marks of compassion.

464. There is an excess of happiness and misery, that is beyond our sensibility.

465. Innocence is far from finding so much protection as guilt.

466. Of all the violent passions, that which is the least unbecoming of women, is love.

467. Vanity makes us do more things against our inclination than reason.

468. There are some great talents that are formed by bad qualities.

469. We never passionately desire the thing, which we only desire from the dictates of reason.

470. All our qualities are uncertain and doubtful, whether good or bad, and lie, almost all of them, at the mercy of opportunity.

471. Women, in their first inclinations, love the lover, but in all the rest, they love the passion.

472. Pride has its whimsies, as well as the other passions; we are ashamed to own ourselves jealous, yet value ourselves upon having been so, and upon being capable of being so.

473. As [...] a thing as true love is, it is still less rare than true friendship.

474. There are [...]ew women whose merit lasts longer than their beauty.

475. The greatest part of our confidence is made up of a fondness of being pitied, or of being admired.

476. Our envy always lasts longer than the happiness of those we envy.

477. The same constancy of mind that serves to resist love, serves also, to make it more violent and lasting; while weak people, who are always hurried with passions, are almost never truly possessed with any.

478. The imagination cannot invent so many several contrarieties as there are naturally in the heart of every man.

479. No persons, but those who have constancy, can have true sweetness of temper; those who appear to have it, have nothing but a weakness, that is easily turned into sourness.

480. Cowardice is a fault, for which it is dangerous to reprehend the persons whom we would have amend it.

481. Nothing is more rare than true good-nature; those even who fancy they have it, have, commonly, nothing but either easiness, or complaisance.

482. The mind, betwixt laziness and constancy, is fixed to what is either easy or agreeable to it; this habit always sets the bounds to [Page] our enquiries, and no body ever gave himself the trouble to extend and carry his mind as far as it could go.

483. We speak ill of others, more from vanity than malice.

484. While the heart continues still moved by the [...] of a passion, it is more inclinable to receive a new [...] entirely cured.

485. Those that have had great passions, find themselves perpetually happy and unhappy in being cured of them.

486. There are still more people free from interest, than from envy.

487. We have more laziness in our minds than in our bodies.

488. The quiet, or the disturbance of our humour, depends not so much on the important things that happen to us in life, as on an easy or disagreeable disposition of the little things that happen every day.

489. As bad as men are, they dare not appear to be the enemies of virtue; and when they resolve to persecute it, they pretend to believe it false, or lay some crime to its charge

490. We often pass from love to ambition, but rarely return from ambition to love.

491. Extreme covetousness is almost always mistaken; there is no passion which so often misses its aim, or on which the present has so [...] influence, to the prejudice of the future.

492. Covetousness often produces contrary effects; there are a world of people, who sacrifice their whole estates to doubtful and distant hopes; others despise great advantages that are future, for a little profit that is present.

493. Men seem to think they have not defects enough; they increase the number of them, by certain singular qualities, that they [...] to set themselves off with; and these they cultivate with so much care, that, at length, they become natural defects, which they no longer have the power to amend.

494. The thing which makes it plain, that men are more sensible of their failings than we imagine, i [...] this that they are never in the wrong, when we hear them talk of their conduct. The same self-love which commonly blinds them, enlightens them then, and gives them so just views of things, as make them suppress or disguise the smallest matters that are liable to be condemned.

495. Young people, who are just coming into the world, ought to be either [...] or giddy; a solemn and pretending air, turns, commonly, into impertinence.

496. Quarrels would not last long, if the wrong were only on one side.

497. It signifies nothing to be young, without being beautiful; no [...] to be beautiful, without being young.

498. There are some persons [...] and trifling, that they are as [...] having real faults, as real good qualities.

499. A woman's first intrigue is commonly never reckoned, till she has had a second.

500. There are some men so full of themselves, that, when they are in love, they entertain themselves with their own p [...]ssion, instead of the person they make love to.

[Page] 501. Love, as agreeable as it is, pleases more by the ways it takes to show itself, than by any thing in itself.

502. An indifferent share of wit, with judgment, is less tiresome at long run, than a great d [...]al of wit, with impertinence.

503. Jealousy is the greatest of all evils, yet it is the least pitied by the persons that occasion it

504. In the adversity of our best friends, we find something that doth not displease us.

505. After having spoken of the falsity of so many seeming virtues, it is but reasonable to say something of the falsity that there is in the contempt of death. I mean, that contempt of death, which the heathens boasted to derive from their own natural strength, without the hope of a better life. There is a great deal of difference between suffering death with co [...]tancy, and contemning it. The first is common enough, but the other. I am apt to believe, is never sincere. All that is possible to be said, to persuade us that death is no evil, has been written: and some of the weakest men, as well as the heroes, have given a thousand eminent examples in confirmation of this opinion. Yet, after all, I doubt whether any person of good sense ever believed it: and the pains they are at to persuade others and themselves, discover clearly enough, that it is no easy task to do it. A man may have many reasons to be disgusted with life, but can have no reason to despise death: those even who choose a voluntary death, esteem is not so slight a matter, and are as much startled at it, and decline it as much as others, when it comes upon them in any other manner than that they have chosen themselves. The inequality that is remarkable in the courage of a world of brave men, proceeds from this, that death discovers itself in different shapes to them, and appears more present to their imagination at one time than another: so it happens, that after having despised what they did not know, they are afraid at last of what they do know▪ If we would not believe it the greatest of all evils, we must never look it in the face with all its circumstances. The wisest and bravest men are those that take the handsomest pretences to avoid the consideration of it: for all who, [...]now what it is to see it, as it really is, find it a horrible thing. The necessity of dying, made up all the constancy of the philosophers; they thought they had best go with a good grace, since there was no help for their going; and not being able to eternize their lives, they omitted nothing to eternize their reputations and to save from shipwreck all that could be secured Let us, then, to put the best face on the matter, be contented with not discovering to ourselves, all that we think o [...] it, and let us hope for more from our [...], than from those weak seasonings which make us fancy we are able to approach death with indifference The glory of dying resolutely, the hope of being lamented whe [...] gone, the desire of leaving a fair reputation behind us, the assurance of being freed from the miseries of life, and of depending no longer on the caprices of fortune, are remedies not to be rejected: but [...] are not to be supposed infallible▪ They serve to embold [...]n us; as in war, a poor hedge does often to embolden the soldiers that are to make their approa [...]s to a place, from whence the enemy is [...] firing: while they are at a distance they imagine it may be a good shelter, but when near, they find it but a slight defence. It is flattering ourselves [Page] to fancy, that death, when near, will appear the same thing that we judge it when at a distance; and that our sentiments, which are but weakness itself, should be of so hardened a temper as to endure, without suffering from the blow, the severest of all proofs. Besides, it is to be but little acquainted with the effects of self-love, to think that is like to help us to consider that thing a trifle, which must necessarily be its destruction: and reason, in which we expect to find so much relief, has not the power, in this case, to make us believe that we wish to find true. It is reason, on the contrary, that [...] betrays [...], and which, instead of inspiring us with a contempt of death, serves to discover to us its terror and hideousness.—All that reason is able to do for us, is to advise us to avert our eyes, [...] to fix them on some other objects. Cato and Brutus chose illustrious deaths. A lackey, sometime ago, had so little concern, as to dance upon the scaffold, where he was to be broke on the wheel. Thus though the motives be different, they produce, often, the same effects. So true it is, that what disproportion there may be between great men and the vulgar, we have seen a thousand times, both the one and other meet death with the same countenance: but it has been always with this difference, that in the contempt of death which the great men show, it is the love of glory that removes it from their sight; and in the vulgar, it is nothing but an effect of their want of understanding, that prevents their knowing the greatness of the evil, and leaves them at liberty to think of something else.

ON SELF-LOVE.

SELF-LOVE is the love of one's self, and of every thing for the sake of one's self: it makes men idolizers of themselves, and would make them tyrants to others, if fortune furnished them with the means of doing it. It never takes any rest but within itself, or dwells longer on any other objects, than bees do upon flowers, to extract what may be to its advantage Nothing is so impetuous as its desires, nothing so secret as its designs, nothing so artful as its con [...]uct▪ In agility, it surpasses all representation; in transforming itself, it exceeds all the metamorphoses and in refining, goes beyond all the art of chymistry: there is no fathoming the depth, or piercing thro' the darkness of its abyss Here it is concealed from the most penetrating eyes, and makes a thousand insensible turnings and windings. Here it is often invisible to itself, and conceives and breeds up a vast number of inclinations and aversions unknown to itself: some of which are so monstrous, that when they are brought forth, it does not know them, or cannot be prevailed on to own them: from this obscurity, with which it is overcast, arise the ridiculous conceits that it has of itself: hence proceed the errors, ignorance, the gross and silly mistakes it entertains of itself Hence it is, that it fancies those passions dead in itself, which are only laid to sleep; that it imagines it has laid aside the desire of pursuing, when it does but rest to take breath; and thinks it has lost the appetites, which it has only satisfied for the present: and yet this obscurity, thick as it is, [Page] to hide it from itself, hinders it not from seeing perfectly the things which are without itself; in which it is like our eyes, which perceive all things, and are only blind with respect to themselves. Indeed, in its greatest concerns and most important affairs, where the violence of its desires summons all its attention, it sees, and feels, and hears, and imagines, and suspects, and penetrates, and foresees every thing so well, that a man would be tempted to believe that every one of its passions was guided by a sort of magic peculiar to it. Nothing is so close and strong as its engagements, which in vain it attempts to break at the sight of great and threatening disasters. Yet sometimes it affects that in a little time, and with little pains, which it could not effect in the course of many years with all its endeavours: from whence it may probably enough be concluded, that its desires are kindled by itself, rather than by the beauty or merit of its objects; that its own palate gives them the value that enhances them, and the gloss that sets them off; that itself is the thing that it pursu [...], and its own humour what it follows, when it follows the objects that suit its humour. It is made up of contrarieties; it is imperious and submissive, sincere and hypocritical, compassionate and cruel, timorous and audacious; it puts on different inclinations, according to the different tempers that dispose and devote it sometimes to glory, sometimes to riches, and sometimes to pleasure. All which too it changes, as our age, fortune or experience change; but as to itself, it is indifferent whether it has many, or but one: because it divides itself into many, and collects itself into one, as its pleasure or necessity requires. It is inconstant, not only from the changes produced by foreign causes; but from a thousand others, that spring from itself: it is inconstant from inconstancy, levity, love, weariness and disgust: it is whimsical, and may be observed sometimes [...]o labour with the utmost vehemence, and with incredible pains [...] obtain those things that are not only of no advantage, but are hurtful, which yet pursue it will, merely because it will: it is fantastical, and often sets all its application at work about the most frivolous employments; takes delight in the most insipid things, and preserves all is haughtiness in the most contemptible circumstances; it enters into all states and conditions of life; it lives in every place, it lives upon every thing; nay, it lives upon nothing: it makes itself easy, either with the enjoyment of things, or with the want of them: it takes part with the people that make [...] upon it, engages in their desig [...]; and, what is wonderful, joins wi [...] them in hating itself, conspires its own destruction, and works its own ruin: in short, its whole care is to exist; and provided it does but exist, it is contented to be its own enemy. We ought not, therefore, to be surprised to see it associating itself with the most rigid austeri [...], and entering boldly into league with its adversary to destroy itself, because at the same time that it loses in one place, it gains in another: when we think it renounces its pleasure, it only suspends or changes it; and when it is so conquered that we fancy it entirely routed, we find it triumphing in its own defeat. Behold the true picture of self-love, the whole life of which is but one great and long agitation: the sea is a very sensible image of it; the waves of which, in their flux and r [...]flux, [...]aithfully express the turbulent succession of its thoughts, and the eternal commotions of its mind.

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MAXIMS.

1. MANY people are desirous to be devout; but nobody is desirous to be humble.

2. The labour of the body frees us from the pains of the mind; and this it is which makes the poor happy.

3. Real mortifications are those which are not known; vanity makes the others easy.

4. Humility is the altar on which God would have us offer our sacrifices.

5. There are but few things wanting to make the wise man happy: nothing can make a [...]ool content; which is the reason why almost all men are miserable.

6. We torment ourselves less to become happy, than to make it believed we are so.

7. It is easier extinguishing the first inclination we have, than gratifying all those that come after it.

8. Wisdom is to the soul, what health is to the body.

9. Since the great men of the world can neither give health of body, nor repose of mind, we constantly pay too dear for all the good they are able to do us.

10. Before we desire a thing passionately, it ought to be considered what is the happiness of the person that possesses it.

11. A true friend is the greatest of all possessio [...]s, yet is that which we least of all are careful to acquire.

12. Lovers see not the failings of their mistresses, till their enchantment is at an end.

13. Prudence and love are not made for one another; for just as love increases, prudence decreases.

14. It is sometimes agreeable for a husband to have his wife jealous of him; he is sure to hear the thing talked of that he loves.

15. How is the poor woman to be pitied, that is at once strongly possessed with love and virtue!

16. The wise man finds his advantage in not engaging, more than in conquering.

17. It is more necessary to study men than books.

18. Happiness, or unhappiness, commonly go to them who have most of the one or the other.

19. An honest woman is a hidden treasure, which, he that finds, is in the right not to boast of.

20. When we love too passionately, we do not easily discover when we cease to be beloved.

21. We never find fault with ourselves, but with a design to be commended.

22. We are almost always uneasy with those that are uneasy with us.

23. A man is never so hard put to it to speak well, as when he is ashamed to be silent.

24. Our faults are always pardonable, when we have so much power over ourselves as to con [...]ss them.

25. There is nothing more natural, nor more deceitful, than to believe we are beloved.

[Page] 26. We take more pleasure to see the persons we have done good to, th [...]n to those that have done good to us.

27. It is harder to dissemble the sentiments we have, than to feign sentiments which we have not.

28. Friendships renewed, require more care to cultivate them, than those that have never been broken.

29. The man that is pleased with nobody, is more unhappy than the man with whom nobody is pleased.

APHORISMS ON MAN.

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BY The Rev. JOHN CASPER LAVATER.

1. KNOW, in the first place, that mankind agree in essence, as they do in their limbs and senses.

2. Mankind differ as much in essence, as they do in form, limbs, and senses—and only so, and not more.

3. As in looking upward, [...]ach beholder thinks himself the centre of the sky; so Nature formed her individuals, that each must [...] himself the centre of being.

4. Existence is self-enjoyment, by means of some object distinct from ourselves.

5 As the medium of self-enjoyment, as the objects of love—so the value, the character, and manner of existence in man;—as his thou, so his [...].—Penetrate the one, and you will know the other.

6. The more complex yet uniform, the more varied yet harmonious, the medium of self-enjoyment;—the more existent and real, the more vigorious and dignified, the more blest and blessing is man.

7. He, whom common, gross, or stale objects allure, and when obtained, content, is a vulgar being, incapable of greatness in thought or action.

8. Who pursues means of enjoyment—contradictory, irreconcileable and self-destructive, is a fool, or what is called a sinner—Sin and destruction of order are the same.

9. The more unharmonious and inconsistent your objects of desire, the more inconsequent, inconstant, unquiet, the more ignoble, idiotical, and criminal yourself.

10. Copiousness and simplicity, variety and unity, constitute real greatness of character.

11. The less you can enjoy, the poorer, the scantier yourself—the more you can enjoy, the richer, the more vigorous.

You enjoy with wisdom or with folly, as the gratification of your appetites capacitates or unnerves your powers.

12. He scatters enjoyment who can enjoy much.

13. Joy and grie [...] decide characters. What exalts prosperity? what [...]mbitters grief? what leaves us indifferent? what interests us? As the interest of man, so his God; as his God, so he.

14. What is a man's interest? what constitutes his God, the ultimate of his wishes, his end of existence? Either that which on every occasion he communicates with the most unrestrained cordiality, or hides from every profane eye and ear with mysterious awe to [Page] which he makes every other thing a mere appendix;—the vortex, the centre, the comparative point from which he sets out, on which he fixes to which he irresistably returns:—that, at the [...] which you may sa [...]ely think him inconsolable;—that which he rescues from the gripe of danger with equal anxiety and boldness.

The story of the painter and the prince is well known; to get [...] the best piece in the artist's collection, the prince ordered fire to be cried in the neighbourhood—at the first noise, the artist abruptly left the prince, and seized his darling—his Titian. The alarm proved a false one, but the object of purchase was fixed. The application is easy: of thousands it may be decided what loss, what gain would affect them most. This the sage of Nazareth meant when he said, Where thy treasure is, there will thy heart be also.—The object of your love is your God.

15. The more independent of accidents, the more self-subsistent, the more fraught with internal resources—the greater the character.

16. The greatest of characters, no doubt, would be he, who free of all trifling accidental helps, could see objects through one grand immutable medium, always at hand, and proof against illusion and time, reflecting every object in its true shape and colour through all the fluctuation of things.

17. Where you find true internal life, consistence of character, principles of real independence, sympathy for universal harmony—where inexorable resolution against all that threatens the real unity of existence and bands of order—where you find these, there offer the homage due to humanity.

18. The study of man is the doctrine of unisons and discords between ourselves and others

19. As man's love or hatred, so he. Love and hatred exist only personified. As his hatred and love, so his will and its energy. As the energy of will, so the value, the character of man. Investigate then what and how he loves or hates—as these are in perpetual unison, you discover his energy of will, and by that himself.

20. Distinguish with exactness, in thyself and others, between wishes and will, in the strictest sense.

Who has many wishes has generally but little will. Who has energy of will has [...]ew diverging wishes. Whose will is bent with energy on one, must renounce the wishes for many things. Who cannot do this, is not stamped with the majesty of human nature. The energy of choice, the unison of various powers for one, is alone will, born under the agonies of self-denial and renounced desires.

21. [...] of will is a sign of grandeur. The vulgar, far from hiding their will, blab their wishes.—A single spark of occasion discharges the child of passions into a thousand crackers of desire.

22. He knows not how to speak who cannot be silent; still less how to act with vigour and decision.—Who hastens to the end is silent: loudness is impotence.

23. Who in the same given time can produce more than many others, has vigour; who can produce more and bett [...]r, has talents; who can produce what none else can, has genius.

24. The acquisition of will, for one thing exclusively, presupposes entire acquaintance with many others. Search into the progress of [Page] exclusive will, and you may learn whether it was formed by accident, or judgment, or both.

25. Wishes run over in loquacious impotence, will presses on with laconic energy.

26. The more uniform a man's voice, step, manner of conversation, hand-writing—the more quiet, uniform, settled his actions, his character.

27. Who is open without levity; generous without waste; secret without craft; humble without meanness; bold without insolence; cautious without anxiety; regular yet not formal; mild yet not timid; firm yet not tyrannical—is made to pass the ordeal of honour, friendship, virtue.

28. The glad gladdens—who gladdens not is not glad. Who is fatal to others is so to himself—to him, heaven, earth, wisdom, folly, virtue, vice are equal—to such an one tell neither good nor bad of yourself.

29. Who forces himself on others, is to himself a load. [...] curiosity is empty and inconstant. Prying intrusion may be suspected of whatever is little.

30. The shameless flatterer is a shameless knave.

31. As the impudence of flattery, so the impudence of egotism.

32. Let the degree of egotism be the measure of confidence.

33. Indiscretion, rashness, [...], levity, and malice, produce each other.

34. Who (the ex [...]ilerating mirth of humour excepted), gives [...] in order to enjoy it, is malicious; but there is both dignity and delicacy in giving uneasiness to confer greater delight than could have been obtained without it.

35. Who pries is indiscreet—the side glance, dismayed, when observed, seeks to [...].

36. Who begins with severity, in judging of another, ends commonly with falsehood.

37. The smiles that encourage severity of judgment, hide [...] and [...].

38. He who boldly interposes between a merciless censor and his prey, is a man of vigour: and he who mildly wise, without wounding, convinces [...] of his error, commands our veneration.

39. Who, without pressing temptation, tells a lie, will, without pressing temptation, act ignobly and meanly.

40. Who, under pressing temptations to lie, adheres to truth, nor to the profane betrays aught of a sacred trust, is near the summit of wisdom and virtue.

41. Three things characterise man: person, sate, merit—the harmony of these constitutes real grandeur.

42. Search carefully into the unison and discords of a man's person, [...]ate, and merit; and you may analyse his character so clearly, that you may almost with certainty foretel what he will be.

43. As the present character of a man, so his past, so his future. W [...] recollects distinctly his past adventures, knows his destiny to come.

44. You can depend on no man, on no friend, but him who can [Page] depend on himself. He only who acts consequently towards himself will act so towards others, and vice versa.—Man is forever the same; the same under every form, in all situations and relations that admit of free and unrestrained exertion. The same regard which you have for yourself▪ you have for others, for nature, for the invisible Num [...]n, which you call God.—Who has witnessed one free and unconstrained act of yours, has witnessed all.

45. What is truth, wisdom, virtue, magnanimity?—consequence—And what is consequence?—harmony between yourself and your situation, your point of sight, and every relation of being.

46. Where consequence ceases, there folly, restlessness and misery begin. Consequence determines your degree of respectability, in every diverging point, from your enemy to your God.

47. Man has an inward sense of consequence—of all that is pertinent. This sense is the essence of humanity: this, developed and determined, characterises him.—This, displayed, in his education. The more strict you are in observing what is pertinent or heterogeneous in character, actions, works of art and literature, the wiser, nobler, greater, the more humane yourself.

48. He who acts most consequently is the most friendly, and the most worthy of friendship; the more inconsequential, the less fit for any of its duties. In this I know I have said something common; but it will be very uncommon if I have made you attentive to it.

49. Trust him with none of thy individualities who is, or pretends to be, two things at once.

50. The most exuberant encomiast turns easily into the most inveterate censor.

51. The loss of taste for what is right, is loss of all right taste.

52. Who affects useless singularities has surely a little mind.

53. All affectation is the vain and ridiculous attempt of poverty to appear rich.

54. Frequent laughing has been long called a sign of a little mind; whilst the scarcer smile of harmless quiet has been complimented as the mark of a noble heart.—But to abstain from laughing, and exciting laughter merely not to offend, or to risk giving offence, or not to debase the inward dignity of character; is a power unknown to many a vigorous mind.

55. Who cannot make one in the circle of harmless merriment, without a secret cause of grief or seriousness, may be suspected of pride, hypocrisy, or formality.

56. Softness of smile indicates softness of character.

57. The immoderate cannot laugh moderately.

58. The horse-laugh indicates brutality of character.

59. A sneer is often the sign of heartless malignity.

60. Who courts the intimacy of a professed sneerer, is a professed knave.

61. I know not which of these two I should wish to avoid most; the scoffer at virtue and religion, who, with heartless villany, butchers innocence and truth; or the pie [...]est, who crawls, groans, blubbers, and secretly says at gold, thou art my hope! and to his b [...]lly, thou art my god!

[Page] 62. All moral dependance on him, who has been [...] of one act of positive cool villany, against an acknowledged, [...] and noble character, is credulity, imbecility, or insanity.

63. The most stormy ebullitions of passion, from [...]sphemy to murder, are less terrific than one single act of [...]: a still rabies is more dangerous than the paroxisms of a [...]—Fear the boisterous savage of passion less than the sedately [...] villian.

64. Who defends a thing demonstrated bad, and, with a contemtuous shrug, rejects another demonstrated good, is, by the decision of the most unequivocal charity, a decided knave.

65. Take this as another mark of a decided knave; that, after each knavish expression, he labours to suppress a grin of m [...]lice, and meditates new mischief.

66. Can he love truth, who can take a knave to his bosom?

67. There are offences against individuals, to all appearance trifling, which are capital offences against the human race:—fly him who can commit them.

68. There ought to be a perpetual whisper in the ear of plain honesty; take heed not even to pronounce the name of a knave; he will make the very sound of his name a handle of mischief. And do you think a knave begins mischief to leave off? Know this; whether he overcome or be foiled, he will wrangle on.

69. Humility and love, whatever obscurities may involve religious tenets, constitute the essence of true religion. The humble is formed to adore; the loving to associate with eternal love.

70. Have you ever seen a vulgar mind warm or humble? or a proud one that could love?—where pride begins, love ceases; as love, so humility; as both, so the still real power of man.

71. Every thing may be mimicked by hypocrisy, but humility and love united. The humblest star twinkles most in the darkest night.—The more rare humility and love united, the more radiant when they meet.

72. From him, who premeditately injures humility and love, expect nothing; nothing generous, nothing just.

73. Modesty is silent when it would not be improper to speak: the humble, without being called upon, never recollects to say any of himself.

74. The oppressive is heard. If [...]en, chosen from the crowd by yourself, call you oppressive, it is more than probable that you have a raw, hard, indelicate side.

75. Humility with energy is often mistaken for pride, though pride with energy is never called humble. Mankind expect much oftener pride than humility. Humility must be amazingly certain indeed, before it shall be acknowledged by the humble and the proud, a readily as pride by both.

76. All have moments of energy, but, those moments excepted, the humbly-affectionate, as such, is never oppressive; whilst the least motion of the proud oppresses. Hardness and pride show themselves in a thousand forms, speaks a thousand languages, which every eye and every ear can interpret.

77. He who has the power to pass suddenly from rage to calmness or, what is the same, to hide a gust of passion, may not be a hypocrite, but must be intolerable in his sits.

[Page] 78. The wrath that on conviction subsides into mildness, is the wrath of a generous mind.

79. Who will sacrifice nothing, and enjoy all, is a fool.

80. Thousands are hated, whilst none are ever loved, without a real cause. The amiable alone can be loved.

81. He who is loved, and commands love, when he corrects or it the cause of uneasiness, must be loveliness itself▪ and

82. He who can love him, in the moment of correction, is the most amiable of mortals.

83. He, to whom you may tell any thing, may se [...] every thing and will betray nothing.

84. You often feel yourself invigorated to tell, without fear, some bold truth to certain great characters who would never forgive being corrected in trifles. Pushed once for my opinion by one who [...] a serious design of self-amendment, and prefaced his request by protesting, that nothing could offend him; that he would even submit to be called a fiend—I replied, you may tell a man thou [...] a fiend, but not your nose wants blowing; to him alone who can bear a thing of that kind, you may tell all.

85. He can feel no little wants who is in pursuit of grandeur.

86. The freer you feel yourself in the presence of another, the more free is he▪ who is free, makes free.

87. Call him wise whose actions, words, and steps, are all a clear because to a clear [...].

88. Who knows whence he comes, where he is, and whether [...] tends, he, and he alone, is wise.

89. Decided ends are sure signs of a decided character; and

90. Va [...]ue ends of a vague character.

91. Who makes quick use of a moment is a genius of prudence.

92. Who instantly does the best that can be done, what no other could have done, and what all must acknowledge to be the best, is a genius and hero at once.

93. The discovery of truth, by flow progressive meditation, is wisdom—Intuition of truth, not preceded by perceptible meditation, is genius,

94. Intuition is the clear conception of the whole at once. It seldom belongs to man to say without presumption, "I came, saw, vanquished."

95. Avoid the eye that discovers with rapidity the bad, and is flow to see the good.

96. Dread more the plunderer's friendship than the calum [...]iator's enmity.

97. He only, who can give durability to his exertions, has genuine power and energy of mind.

98. Before thou calle [...] a man hero or genius, investigate, whether his exertion has [...]eatures of indebility: for all that is celestial, all genius, [...] [...]he offspring of immortality.

99. Who despises all that is despi [...]able, is made to be impressed with al [...] that is grand.

100. Who can pay homage to the truly despicable, is truly contemptible.

101. The most contemptible of those that ever were or even can be despised by the wise, is he who, with opportunities of being acquainted [Page] with what is noble, pure, grand, gives himself airs of despising it.

102. He who can despise nothing, can value nothing with propriety; and who can value nothing, has no right to despise any thing.

103. Sagacity in selecting the good, and courage to honour it, according to its degree, determines your own degree of goodness.

104. Some characters are positive, and some negative.

105. Who gives his positive; who receives his negative; still there remains an immense class of mere passives

106. There is a negative class whose constant aim is destruction, who perpetually labour to demolish, to imbitter, to detract from something within us: these avoid if you can, but examine what they say; their far-fetched criticisms will often make you attend to what [...] might have escaped observation.

107. Who takes from you ought to give in his turn, or he is a thief; I distinguish taking and accepting, robbing and receiving; many give already by the mere wi [...]h to give; their still unequivocal wish of improvement and gratitude, whilst it draws from us, opens treasures within us that might have remained locked up, even to ourselves.

108. Seeking, accepting, gi [...]ing, make nearly the sum of all necessary knowledge.

Who seeks, investigates, entreats, and asks; who a [...]cepts, hears, [...]ixes and applies; who gives, communicates, gladdens, and enriches.

109. Who can hear with composure, attend in silence, and listen to the end—may already be considered as wise, just, noble; his judgment, of wha [...]ver comes within his sphere, where he can hear, and hear out with composure, may, till you meet with one better, serve for an oracle.

110. Who can relate with composure, with precision, truth, clearness, and artless sentiment, and relate the same twice equally well—him seek for a [...]riend, or [...]ather deserve to be his friend.

111. Who can listen without constraint whilst an important thing i [...] telling, can keep a secret when told.

112. As a person's yes and no, so all his character. A downright yes and no marks the firm; a quick, the rapid; and a slow one, a cautious or timid character.

113. Vociferation and calmness of character seldom meet in the same person.

114. Who writes as he speaks, speaks as he writes, looks as he speaks and writes—is honest.

115. A habit of sneering marks the egotist, or the fool, or the knave—or all three.

116. Who cuts is easily wounded; the readier you are to offend, the sooner you are offended.

117. W [...]o, inattentive to answers, accumulates questions, will not be informed; and who means not to be informed, asks like a fool.

118. Who [...]tes an illegible hand is commonly rapid, often impetuous, in his judgments.

119. As you treat your body, so your house, your domestics, your enemies, your friends—Dress is a table of your conten [...].

120. Certain trifling flaws fit as disgracefully on a character of elegance as a ragged button on a court dress.

[Page] 121. Who knows not how to wait with yes, will often be with shame reduced to say no. Letting "I dare n [...]t, wait upon I would [...]."

122. As he flatters, so he cuts, so he detracts.

123. Who has done certain things once may be expected to repeat them a thousand times.

124. Who has a daring eye tells downright truths and downright lies.

125. Who sedulously attends, pointedly asks, calmly speaks, coolly answers, and ceases when he has no more to say, is in possession of some of the best requisites of man.

126. Who seldom speaks, and with one calm well-timed word can strike dumb the loquacious—is a genius or a hero.

127. Who makes many decided questions, and gives evasive answers, will find it difficult to escape the suspicion of craft and duplicity.

128. Who interrupts often is inconstant and insincere.

129. Who always willingly relates is not sagacious; and who relates always with reluctance, seems to want sentiment and politeness.

130. The quicker, the louder the applause with which another tries to gain you over to his purpose—the bitterer his censure if he miss his aim.

131. The ambitious sacrifices all to what he terms honour, as the miser all to money. Who values gold above all, considers all else as trifling: who values same above all, despises all but same. The truly virtuous has an exclusive taste for virtue. A great passion has no part [...]er.

132. The pro [...]astinator is not only indolent and we [...]k, but commonly false too—most of the weak are false.

133. All cavillers are suspicious. The supercilious imbitters: he will neither love nor be loved.

134. Who trades in contradictions will not be contradicted.

135. Who can look quietly at nothing will never do any thing worthy of imitation

136. Who is respectable when thinking himself alone and free from observation will be so before the eye of all th [...] world.

137. Who not only renders spontaneous justice to his rival, but with cordial pra [...]e enumerates his merits more clearly than his competitor could himself have done—is not only one of the most perspicuous, but one of the grandest of mortals—and has superlatively pronounced his own [...].

138. True [...] repeats [...]self for ever, and never repeats itself—one ever [...] beams novelty and unity on all.

139. He who has genius and eloquence sufficient either to cover or excuse his errors, yet extenuates not, but rather accuses himself, and un [...]quivocally confesses guilt—approaches the circle of immortals, whom human language has dignified with the appellation of gods and saints.

140. Small attentions to pressing disregarded wants, not easily discovered, and less easily satisfied, are the privilege of a few great souls.

[Page] 141. Many trifling inattentions, neglects, indiscretions—are so many unequivocal proofs of dull frigidity, hardness, or extreme egotism.

142. He who, confident of being [...]ight, [...] check his anger at the effrontery of unjust claims, calmly produce his vouchers, and leave them to speak for themselves, is more than a just man.

143. Who, in the midst of just provocation to anger, instantly finds the fit word which settles all around him in silence, is more than wise or just: he is, were he a beggar, of more than royal blood—he is of celestial descent.

144. There are actions, sentiments, manners, speeches; there is a silence of such magnitude, energy, decision—as to be singly worth a whole life of some men. He who has these features never can act meanly—all his actions, words, writings, however to appearance ambiguous, must be stamped by their superior energy.

145. There are many who are much acquainted with man, and little with the world; others that know the world, and are not acquainted with man. These two kinds of knowledge, mistaken for each other, occasion many unjust and precipitated decisions: let every one, really intent on the study of mankind, avoid confounding, and carefully search to unite them.

146. Who always loses the more he is known, must undoubtedly be very poor.

147. Who in a long course of familiarity, neither gains nor loses, has a very mean, vulgar character.

148. Who always wins and never loses, the more he is known, enjoyed, used, is as much above a vulgar character.

149. Who has no friend and no enemy, is one of the vulgar, and without talents, powers, or energy.

150. As your enemies and your friends, so are you.

151. You may depend upon it, that he is a good man whose intimate friends are all good, and whose enemies are characters decidedly bad.

152. He must be a man of worth who is not forsaken by the good, when the mean and milicious unite to oppress him.

153. He must be very bad who cannot find a single friend, though he be praised, noticed, p [...]ed.

154. Who is thoroughly bad? He that has no sense for what is thoroughly good.

155. The most uncommon of all mortals, him who can, whilst advancing to fame, enter into the detail of all the wants of an unknown good character, and who would lose the whole enjoyment of it if he knew he had been observed; him I should wi [...]h to know, and to address him, Saint of saints, pray for us!

156. The strong or weak side of a man, can never be known so soon as when you see him engaged in dispute with a weak or [...] cious wrangler.

157. Say not you know another entirely, till you have divided an inheritance with him.

158. Who keeps his promise punctually, and promises nothing but what he had the power and the will to keep, is as prudent as just.

159. Who, at every promise, intends to perform more than his [Page] promise, and can depend on the sincerity of his will, is more than prudent and just.

160. There are rapid moments of joy and of grief: moments which every one has, at least once in his life, that illuminate his character at once.

161. The manner of giving, shows the character of the giver more than the gift itself. There is a princely manner of giving, and a royal manner of accepting.

162. Who forgets, and does not forget himself, in the joy of giving and accepting, is sublime.

163. Who, at the pressing solicitation of bold and noble confidence, hesitates one moment before he consents, proves himself at once inexorable.

164. Who, at the solicitations of cunning, self-interest, silliness, or impudence, hesitates one moment before he refuses, proves himself at once a silly giver.

165. Examine carefully, whether a man is fonder of exceptions than of rules: as he makes use of exceptions, he is sagacious; as he applies them against the rule, he is wrong-headed. I heard one day a man, who thought himself wise, produce thrice, as rules, the strangest, half-proved exceptions against millions of demonstrated contrary examples, and thus obtained the most intuitive idea of the sophist's character. Of all human forms and characters, none is less improveable, none more intolerable or oppressive, than the race of sophists. They are intolerable against all nature, against all that is called general, demonstrated truth: they attempt to demolish the most solid and magnificent fabric, with a grain of sa [...]d picked from off its stones. Such knaves, whom to tolerate exceeds, almost, the bounds of human toleration, avoid like serpents! If you once engage with them, there is no end to wrangling. A sneer, and the helpless misery of better hearts, are their only aim, and their highest enjoyment.

166. Who speaks often hastily, sometimes slowly, now hesitates, then wanders from the question, is either in a state of confusion or stupefaction, or may be suspected of inconstancy and falsehood.

167. Who, without call or office, industriously recalls the remembrance of past errors to confound him, who has repented of them is a villain.

168. Whenever a man undergoes a considerable change, in consequence of being observed by others; whenever he assumes another gait, another language, than what he had before he thought himself observed, be advised to guard yourself against him.

169. Who, present or absent, thinks and says the same of his friend and enemy, is more than honest, more than man—he is a hero.

170. I am prejudiced in favour of him who can solicit boldly, without impudence: he has faith in humanity—he has faith in himself. No one who is not accustomed to give grandly, can ask nobly, and with boldness.

171. The worst of all knaves are those who can mimic their former honesty.

172. He who goes round about in his requests, wants, commonly, more than [...]e chooses to appear to w [...]t.

[Page] 173. Who crawlingly receives, will give superciliously.

174. Who rapidly decides without examining proofs, will persist obstinately.

175. Who praises what he thinks bad, and censures what he thinks good, is either unimproveably weak, or intolerably deceitful.

176. As a man's salutation, so the total of his character: in nothing do we lay ourselves so open, as in our manner of meeting and [...].

177. Be afraid of him who meets you with friendly aspect, and, in the midst of a flattering salutation, avoids your direct open look.

178. The presence of him is oppressive, whose going away makes those he leaves easy: and he, whose presence was oppressive, was either good in bad, or bad in good company.

179. Fly both the sneaking and the boisterous; for the one will wound, the other will not defend you.

180. Examine what, and how, and where, and when, a man praises or [...]: [...]e who always, and every where, and, as to essentials, in [...] uniform manner, censures and blames, is a man that may be depended upon.

181. He who has the air of being quite unconcerned at the praises bestowed upon another, is either very prudent or very envious; and [...] [...]ame tim [...] convinced, that those praises are deserved. Perhaps he acts nobly, if, from motives of humanity, he represses his own judgment, which possibly might crush the praise.

182. Who censures with modesty, will praise with sincerity.

183. Too much gravity argues a shallow mind.

184. Pedantry [...]nd [...] are as inconsistent as gaiety and melancholy.

185. All finery is a sign of [...].

186. Slovenliness and indelicacy of character, commonly go hand in [...].

187. The [...] has no respect, either for himself or others.

188. Who makes too much or too little of himself, has a false [...] for every thing.

189. He who has no [...]aste for order, [...] be often wrong in his judgments, and seldom considerate o [...] consci [...]tious in his actions.

190. The more honesty a man has, the [...] affects the air of a saint▪ the affectation of sanctity, is a blotch on the face of piety.

191. There are more heroes th [...]n sain [...]—[heroes I call rulers over the minds and [...] of men]—more saints than humane characters. Him, who humanises all that is within and around himself, ado [...]e. I know but of one such tradition.

192. Who, in certain moments can [...]rely lose himself in another, and in the midst of the greatest action, thinks of no observer, is a jewel in the crown of human nature.

193. Who [...]ks those that are greater than himself, their greatness enjoys, and forgets his greatest qualities in there greater ones, is already truly great.

194. And truly little is he, who, absorbed in trifles, has no taste for the great, goes in perpetual quest of [...] little, and labours to impress [...] with his own [...] greatness.

195. The more one speaks of himself, the less he likes to hea [...] another talked [...]t.

[Page] 196. The more you can forget others who suffer, and dwell upon yourself, who suffer not, the more contemptible is your self-love.

197. Who partakes in another's joys, is a more humane character than he who partakes in his griefs.

198. Who can conceal his joys, is greater than he who can hide his griefs.

199. Who conceals joys, is formed to invent great joys.

200. The wrangler, the puzzler, the word-hunter, are incapable of great thoughts or actions.

201. Who, crab like, crawls backwards, when he should meet you like a friend, may be suspected of plotting and falsehood.

202. Neither the cold, nor the fervid, but characters uniformly warm, are formed for friendship.

203. The ungrateful are not so certainly bad, as the grateful are certainly good characters.

204. We see more when others converse among themselves, than when they speak to us.

205. Ask yourself of every one you are concerned with, what can I give him? what is he in want of? what is he capable of accepting? what would he accept of? and if you can tell, you know at least three-fourths of his character.

206. Who has no confidence in himself, has no faith in others, and none in God.

207. Who can subdue his own anger, is more than strong: who can allay another, is more than wise: hold fast on him who can do both.

208. Who seems proud, wants at least the look of humility.—Light without splendour, fire without heat, humility without meekness—what are they?

209. None love without being loved; and none beloved, is without loveliness.

210. He whose pride oppresses the humble, may perhaps be humbled, but will never be humble.

211. Who, at the relation of some unmerited misfortune, smiles, is either a fool, a fiend, or a villain.

212. Who pretends to little when he might assume much, feels his own importance and oppresses not, is truly respectable.

213. Kiss the hand of him who can renounce what he has publicly taught when convicted of his error, and who, with heartf [...]lt joy, embraces truth, though with the sacrifice of favourite opinions.

214. He who attaches himself to the immoral, is weak and abject; or, if he have parts, plots mischief.

215. The fr [...]nd of order has made half his way to virtue.

216. There is no mortal truly wise and restless at once—wisdom is the repose of minds.

217. His taste is totally corrupt who loves contradictory variety or empty, unconnected uniformity alone.

218. Whom mediocrity attracts, taste has abandoned.

219. Who in giving, receives, and in receiving shares the bliss of the generous giver, is noble.

[Page] 220. Make friendship with none who upbraidingly scores up against the moments of harmless indulgence.

221. Who can wait the moment of maturity in speaking, writing, acting, giving, will have nothing to retract, and little to repent of.

222. He is a great and self-poised character whom praise unnerves not; he is a greater one who supports unjust censure—the greater is he who, with acknowledged powers, represses his own, and even turns to use undeserved censure.

223. Who, in receiving a benefit, estimates its value more closely than in confering one, shall be a citizen of a better world.

224. Avoid him as a fiend who makes a wry mouth at the praise bestowed on a great or noble character.

225. Suspicion bids futurity disavow the present.

226. Forbear to inquire into the motive of plans decidedly useful to society; nor if they are of a nature to want general assistance, think you have done enough in concurring to vote public honours or statues to their authors.

227. Great affairs may be intrusted, and still greater actions expected, of him who, by a single ready medium, knows how to unite and attain many harmonious ends.

228. He plans like a pedant, who is obliged to drag a number of means to the attainment of some petty end.

229. The more inconsiderable, common, and seemingly easy of discovery, the means to the attainment of some great end—the more genius is there in the plan.

230. Imitate him, whose observation passes not even the most minute, whilst it follows only the highest objects; the seeds of grandeur lie already in himself; he gives his own turn to every thing, and borrows less than sei [...]es with one immediate glance: such an one never stops; his flight is that of the eagle, who like an arrow, wing [...] the mid air, whilst his pinions appear motionless.

231. Who, (to speak with Shakespeare) lets slip the dogs of war on modest defenceless merit, and bursts out into a loud insulting laugh, when pale, timid innocence trembles—him avoid—avoid his specious calmness, the harbinger of storms—avoid his flattery, it will soon turn to the lion's roar, and the howl of wolves.

232. The connoiss [...]ur in painting discovers an original by some great line, though covered with dust, and disguised by daubing; so he who studies man, discovers a valuable character by some original trait, though unnoticed, disguised, or debased—ravished at the discovery, he feels it his duty to restore it to his own genuine splendor. Him, who in spite of contemptuous pretenders has the [...]oldness to do this, choose for your friend.

233. He who writes with insolence, when anonymous and unknown, and speaks with timidity in the presence of the good—seems to be closely allied to baseness.

234. Who writes what he should tell, and dares not tell what [...] w [...]it [...]s, is either like a wolf in sheep's clothing, or like a [...] in a [...].

[Page] 235. Despond, despair for ever, of the character and manly honesty of him who, when he has obtained forgiveness from a noble character ignobly offended, in base reliance on his magnanimity, continues publicly to calumniate him.

236. Distinguish exactly what one is when he stands alone, and acts for himself, and when he is led by others. I know many who act always honestly, often with delicacy, when left to themselves: and like knaves, when influenced by some overbearing characters, whom they once slavishly submitted to follow.

237. Be certain, that he who has betrayed thee once, will betray thee again.

238. Know, the great art to love your enemy consists in never losing sight of man in him; humanity has power over all that is human; the most inhuman man still remains man, and never can throw off all taste for what becomes a [...]an—but you must learn to wait.

239. If you never judge another till you have calmly observed him, till you have heard him, heard him out, put him to the test, and compared him with yourself and others, you will never judge unjustly, you will only repair whatever precipitately has escaped you.

240. He▪ who is too proud to atone for wilful detraction, is a thief, who keeps possession of what he stole, and laughs at the idea of restitution, as enthusiastic nonsense.

241. The most abhorred thing in nature is the face that smiles abroad, and flashes [...]ury when it returns to the lap of a tender helpless family.

242. Let him look to his heart whose call it is to speak for friends, and against enemies: if calmly he speak pure truth for and against, he will stand the test of moral [...] on earth or in heaven.

243. Who welcomes the look of the good, is good himself.

244. I know deists whose religiousness I venerate, and atheists whose honestly and nobleness of mind I wish for; but I have not yet seen the man, that could have tempted me to think him honest, who publicly acted the christian, whilst privately he was a positive deist.

245. The venal wanton, who robs her cully, is a saint to him who wheedles himself into the confidence of an honest heart, to throw his secrets to the dogs.

246. He who laughed at you till he got to your door; flattered you as you opened it; felt the force of your argument whilst he was with you; applauded when he ro [...], and after he went away blasts you—has the most indisputable title to an [...] in hell.

247. Who finds the clearest not clear, thinks the d [...]kest not obscure.

248. The merely just can generally bear great virtues as little as great vices.

249. The craftiest wiles are too short and ragged a cloak to cover a bad heart.

250. Who asks, without insolence, what else none da [...]e to ask, [Page] with noble freedom, answers as none else would answer; requests as none dares to request; and without humbling or offence, gives as none other can give—is formed for friendship, is the flower of his age, and must be a prince in the world to come.

251. Ask not only, am I hated? but by whom?—am I loved? but why?—as the good love thee, the bad will hate thee.

252. Who assigns a bad motive to debase an act decidedly good, may depend on the contempt of the bad and good.

253. Who is feared by all the weak, despised by all the strong, and [...] by all the good, may securely say to himself—No matter, if there be no other rascal left on earth, I am still one.

254. The bad man, who protects another bad man, has either committed some action notoriously bad, or plots one.

255. The disinterested defender of oppressed humanity against an usurping tyrant—is a royal hero—and this was the time to tell it.

256. He who is always in want of something, cannot be very rich. 'Tis a poor wight, who lives by borrowing the words, decisions, mein, inventions, and actions, of others.

257. He who has opportunities to inspect the sacred moments of e [...]vated minds, and seizes none, is a son of dulness; but he who turns those moments into ridicule, will betray with a kiss, and in embracing, murder.

258. Who prefers being seen, to seeing, is neither sincere nor humble.

259. The breath of envy blasts friendship: he, whom the superiority of a friend offends, will never impress an enemy with awe.

260. Have you ever seen a pedant with a warm heart?

261. The generous never recounts, [...]nutely, the actions he has done; nor the prudent, those he will do.

262. Who can act and perform as if each work or action were the first, the last, and the only one in his life, is great in his sphere.

263. Who seeks to sever friends is incapable of friendship; shall lose all that merits the name of friend, and meet a fiend in his own heart.

264. Him, who sets out with the praise of a friend, stumbles as he proceeds on a [...]ut, and ends in rigid censure, call what you choose—but honest.

265. Not every one who has eloquence of speech understands the eloquence of silence. He, who can express a great meaning by silence when much might have been said pointedly; and when a common man would have been prolix, will speak in the moment of decision like an oracle.

266. We can do all by spee [...]h and silence. He who understands the double art of speaking opportunely to the moment, and of saying not a syllable more or less than it demanded—and he who can wrap himself up in silence, when every word would be in vain—will understand to connect energy with patience.

267. Just as you are pleased at finding [...]aults, you are displeased at finding perfections.—He gives [...] the most perfect idea of a [Page] f [...]end, who suffers at the perfections of others, and enjoys their errors.

268. Let the unhappiness you feel at another's errors, and the happiness you enjoy in their perfections, be the measure of your progress in wisdom and virtue.

269. Who becomes every day more sagacious in observing his own faults, and the perfections of another, without either envying him, or despairing of himself, is ready to mount the ladder on which angels ascend and descend.

270. He, who seeks to imbitter innocent pleasure, has a cancer in his heart.

271. He, who is good before invisible witnesses, is eminently [...] before the visible.

272. The more there is of mind in your solitary employments, the more dignity there is in your character.

273. He, who attempts to make others believe in means which he himself despises, is a puffer; he, who makes use of more means than he knows to be necessary, is a quack; and he, who ascribes to those means a greater efficacy than his own experience warrants, is an impostor.

274. He is not a step from real greatness, who gives to his own singular experiments, neither more nor less importance, than their own nature warrants.

275. He who can at all times sacrifice pleasure to duty, approaches sublimity.

276. The calm presence of a sublime mind inspires veneration, excites great thoughts and noble sentiments in the wise and good.

277. The most eloquent speaker, the most ingenious writer, and the most accomplished statesman, cannot effect so much as the mere presence of the man who tempers his wisdom and his vigour with humanity.

278. He who maliciously takes advantage of the unguarded moments of friendship, is no farther from knavery, than the latest moments of evening, from the first night.

279. Between the best and the worst, there are, you say, innumerable degrees—and you are right; but admit that I am right too, in saying, that the best and the worst differ only in one thing—in the object of their love.

280. What is it you love in him you love? what is it you hate in him you hate? Answer this closely to yourself, pronounce it loudly, and you will know yourself and him.

281. There is no object in nature and the world without its good, useful, or amiable side.—Who discovers that side first, in inanimate things, is sagacious: and who discovers it in the animate, is liberal.

282. If you see one cold and vehement at the same time, set him down for a [...]anatic.

283. The calmly warm, is wise and noble.

284. It is a short step from modesty to humility; but a shorter one from vanity to folly, and from weakness to falsehood.

285. Who can hide magnanimity, stands on the supreme degree of human nature.

286. Who demands of you what he knows he never gave you, [Page] [...] on the lowest degree of human nature, and is despised by [...] best and worst.

287. Who, from negligence defers the restitution of things perpetually redemanded, has lies on his right, and theft on his left.

288. He who has the impudence either to exhibit as good, an action undeniably bad—or ascribes a bad motive to another, undeniably good—is at once a false coiner and a juggler.

289. You need not hear seven words (said a peasant whom I passed this 28th of September, 1787, whilst I was meditating these rules); you need not hear seven words to know a man, five or six are sufficient.

290. The proverbial wisdom of the populace in gates, on roads, and markets, instructs the attentive ear of him who studies man, more fully than a thousand rules ostentatiously arranged.

291. He has not a little of the devil in him who prays and bites.

292. He who, when called upon to speak a disagreeable truth, tells it boldly and has done, is both bolder and milder than he who nibbles in a low voice, and never ceases nibbling.

293. As the shadow follows the body, so restless sullenness the female knave.

294. As the wily subtilty of him who is intent on gain, so the abrupt brutality of him who has gained enough.

295. Be not the fourth friend of him who had three before, and lost them.

296. Who is never rash in letters, will seldom be so in speech or actions.

297. He, whose letters are the real transcript of friendly conversation, without affected effusions of sentiment or wit, seems to have a heart formed for friendship.

298. Want of friends argues, either want of humility or courage, or both.

299. He who, at a table of forty covers, thirty-nine of which are exquisite, and one indifferent, lays hold of that, and with a "damn your dinner," dashes it in the landlord's face, should be sent to Bride-well—and whither he, who blasphemes a book, a work of art, or perhaps a man of nine and thirty good and but one bad quality, and calls those fools or flatterers, who engrossed by the superior number of good qualities, [...]ain would forget the bad one.

300. Pull off your hat before him whom fortune has exaltd above ten thousand; but put it on again with both your hands, if he laugh at fortune.

301. Who turns up his nose is unfit for friendship.

302. The collector who trifles not, and heaps knowledge without pedantry, is a favourite of nature.

303. Who parodies a good character, without a desire of improving him, has a bad heart.

304. Let the four-and-twenty elders in heaven rise before him who from motives of humanity, can totally suppress an arch, full-pointed, but offensive bon mot.

305. Him, who incessantly laughs in the street, you may commonly [...]ear grumbling in his closet.

[Page] 306. Who will not see where he should or could, shall not [...] when he would.

307. Be sure that every knave is a fop or a coward, when a downright honest man plants himself over against him.

308. Insolence, where there is no danger, is despondence were there is.

309. He who is led by the passionate, has three enemies to cope with during life—the contempt of the good, the tyranny of his leaders, and rankling discontent.

310. The sooner you forget your moral intuition, the weaker, the [...] to [...]e depended on, yourself.

311. Trust him with little who, without proofs, trusts you with everything; or, when he has proved you, with nothing.

312. Compare carefully and frequently the different ways in which the same person speaks with you and with others: before you, and with you alone; or, in the presence of others, on the same topic.

313. Call him saint who can forget his own sufferings in the minute griefs of others.

314. He who loses the sun in his spots—a beautiful face in a few freckles—and a grand character in a few harmless singularities—may choose, of two appella [...]ions, one—wronghead or knave.

315. He alone who makes use of his enemies to improve the knowledge of himself, is seriously inclined to grow better.

316. Who purposely cheats his friend, would cheat his God.

317. She neglects her heart who studies her glass.

318. Keep him, at least, three paces distant, who hates bread, music, and the laugh of a child.

319. Could you but hear how one speaks to the poor and despised, when he thinks himself unobserved, you might form a judgment of his character

320. It is a mighty mind that praises an enemy, and grasps at never [...] honours.

321. He who, in question of right, virtue, or duty, sets himself above all possible ridicule, is truly great, and shall laugh in the end with truer mirth than ever he was laughed at.

322. A merchant who always tells truth, and a genius who never lies, are synonimous to a saint.

323. Between passion and lie, there is not a finger's breadth.

324. Avoid like a serpent, him who writes impertinently, yet speaks politely.

325. He is good enough for the present and future world, who is content with a fourth, is grateful for the half, and gives more than measure.

326. He can bear his griefs in silence, who can moderate his joys.

327. He who shuts out all evasion when he promises, loves truth.

328. Search carefully if one patiently finishes what he boldly began.

329. Who comes from the kitchen, smells of its smoke; who adheres to a [...], has something of its cant: the college air pursues the student, and dry inhumanity him who herds with literary pedants

330. As you receive the stranger, so you receive your God.

[Page] 331. Call him truly religious who believes in something higher more powerful, more living, than visible nature; and who, clear as his own existence, feels his conformity to that superior being.

332. Superstition always inspires littleness—religion, grandeur of mind: the superstitio [...]s raises beings inferior to himself to deities.

333. Who are the saints of humanity? Those whom perpetual habits of goodness and of grandeur, have made nearly unconscious that what they do is good or grand—heroes with infantine simplicity.

334. To know man, borrow the ear of the blind, and the eye of the deaf.

335. The jealous is possessed by a "fine mad devil,*" and a dull spirit at once.

336. He has surely a good heart, who abounds in contriving means to prevent an mosities.

337. He has the stamp of a great soul, who hides his deepest grief from the friend, whom he might trust even with the communication of vices.

338. The words of love sleep in the ear that is too dull to comprehend her silence.

339. The mind, whose trifling griefs or joys can absorb the general joys and griefs of others, is lamentably little.

340. He whom no losses impoverish, is truly rich.

341. That mind alone is great, in which every point, and the tides and ebbs of power that support or shrink from the point, can fluctuate with case.

342. He alone has energy that cannot be deprived of it.

343. Sneers are the blasts that precede quarrels.

344. Who loves, will not be adored.

345. He who renders full justice to his enemy, shall have friends to adore him.

346. Number among thy worst of enemies, the hawker of malicious rumours and unexplored anecdote.

347. Let me repeat it: if you cannot bear to be told of your bosom friend, that you have a strong breath, you do not deserve to have a friend.

348. No little man [...]eels and forgives offences.

349. No great character cavils.

350. The convivial joys of him, whose solitude is joyless, are the fore-runners of misery.

351. He alone is an acute observer, who can observe minutely without being observed.

352. Good may be done by the bad—but the good alone can be good.

353. It is not the privilege of vulgar minds, to mark the line between the friend and lover, and never step beyond.

354. He who is always the same and never the same, resembles God.

[Page] 355. He can love, who can forget all and nothing.

356. The purest religion is the most refined epicurism. He who, in the smallest given time, can enjoy most of what he never shall repent, and what furnishes enjoyments, still more unexhausted, still less changeable—is the most religious and the most voluptuous of men.

357. He knows little of the epicurism of reason and religion, who examines the dinner in the kitchen.

358. I esteem the wisdom and calmness of mind, that always can reserve the best for the end.

359. Who slowly notices requests and prayers, is either a tyrant or a god.

360. The generous, who is always just—and the just, who is always generous—may, unannounced, approach the throne of God.

361. There are but three classes of men—the retrogade, the stationary, the progressive.

362. Who of man's race is immortal? He that fixes moments and gives perennity to transitory things.

363. He alone shall stem oblivion, who, in the moments and effects of his exertions, can both forget himself and make others forget him.

364. He has convivial talents, who makes the eater forget his meal; and he has oratory, who ravishes his hearers, whilst he forgets himself.

365. Let me once more, in other words, repeat it—he is the king of kings, who longs for nothing, and wills but one at once.

366. Spare the lover without flattering his passion; to make the pangs of love the butt of ridicule, is an wise and harsh—soothing, meekness and wisdom, subdue in else unconquerable things.

367. There is none so bad, to do the twentieth part of the evil he might; nor any so good, as to do the tenth part of the good it is in his power to do. Judge of yourself by the good you might do and neglect—and of others, by the evil they might do and omit—and your judgment will be poised between too much indulgence for yourself, and too much severity on others.

368. Fly him who, from mere curiosity, asks three questions running, about a thing, that cannot interest him.

369. The firm, without pliancy—and the pliant, without firmness, resemble vessels without water, water without vessels.

370. To him who is simple, and inexhaustible, like nature, simple and inexhausted nature resigns her sway.

371. He rules himself with power, who can spontaneously repress his laughter; but he who can hide emotions of love, exerts still greater energy.

372. Who loves from humour, egotism or interest, will hate from the same motives; and he, whose sympathies mere humours sway, shall have unstable friends and constant enemies.

373. How can he be pious who loves not the beautiful, whilst piety is nothing but the love of beauty? Beauty we call the most varied one, the most united variety. Could there be a man, [Page] who should harmoniously unite each variety of knowledge and of powers—would he not be the most beautiful? would he not be a god?

374. Incredible are the powers who desires nothing that he cannot will.

375. The unloved cannot love.

376. Let the object of love be careful to lose none of its loveliness.

377. Bow to him who bows not to the flatterer.

378. Bid farewell to all grandeur, if envy [...]ir within thee.

379. We cannot be great, if we calculate how great we, and how little others are; and calculate not how great others, how minute, how impotent ourselves.

380. The prudent sees only the difficulties, the bold only the advantages, of a great enterprise; the hero sees both, diminishes those, makes these preponderate, and conquers.

381. He loves unalterably, who keeps within the bounds of love. Who always shows somewhat le [...]s than what he is possessed of—nor ever utters a syllable, or gives a hint, of more than what in fact remains behind—is just and friendly in the same degree.

382. Few can tell what he can operate, who has economy of words without scarci [...]y, and liberality without profusion.

383. He who observes the speaker more than the sound of words, will seldom meet with disappointments.

384. Neither the anxious, who are commonly fr [...]ful and severe; nor the careless, who are always without elastici [...]y—the serenely serious alone are formed for friendship

385. Evasions are the common shelter of the hard-hearted, the false and impotent, when called upon to assist; the real great alone plan instantaneous help even when their looks or words presage difficulties.

386. Who kindles love, loves warmly.

387. He who cannot perform, and scorns him who incessantly performs, is an idiot and knave at once.

388. The powerful, who notices the exertions of an inferior, has something of the character of him who, in exchange for a relinquished boat, promised the owner one of the twelve first thrones of heaven.

389. He is more than great, who instructs his offender, whilst he forgives him.

390. There is a manner of forgiving so divine, that you are ready to embrace the offender for having called it forth.

391. Expect the secret resentment of him whom your forgiveness has impressed with a sense of his inferiority: expect the resentment of a woman whose proffered love you have repulsed: yet surer still expect the unceasing rancour of envy, against the progress of genius and merit—Renounce the hopes of reconciling him; but know, that whilst you steer on, mindless of his gri [...], all-ruling destiny will either change his rage to awe, or blast his powers to the deepest root.

392. He is not ignorant of man, who knows the value and effect [Page] of words: and he who fears nothing less, and attends to nothing more than words, has true philosophy.

393. He has honesty, vigour, dignity, who, in the first transports of invention, promises less than he will probably perform.

394. Talk of patience when you have borne him who has none without repining.

395. Who lies in wait for errors, neither to mend them in persons, nor to justify his choice in things, is on a r [...]ad where good hearts are seldom met.

396. Volatility of words, is carelessness in acts; words are the wings of actions.

397. Whatever is visible, is the vessel or veil of the invisible past, present, future. As man penetrates to this more, or perceives it less, he raises or depresses his dignity of being.

398. Let none turn over books, or roam the stars, in quest of God, who sees him not in man.

399. He alone is good, who, though possessed of energy, prefers virtue, with the appearance of weakness, to the invitation of acting brilliantly ill.

400. Intuition—what the French call 'coup d' [...]il,'—is the greatest, simplest, most inexhausted gift a mortal can receive from heaven: who has that, has all; and he who has it not, has little of what constitutes the good and great.

401. How can he be sincere or prudent, who, without omnipotence, pretends to confer unbounded obligations?

402. There is no end to the inconveniences arising from the [...] of punctuality.

403. As the presentiment of the possible, deemed impossible, so genius, so heroism—the hero, the man of genius, are prophets.

404. He who goes one step beyond his real faith or presentiment, is in danger of deceiving himself and others.

405. The greater value you set upon what others sacrifice for you, and the less you esteem what you resign for others, the nobler your nature, the more exalted you are.

406. He who, to obtain much, will suffer little or nothing, can never be called great; and none very little, who, to obtain one great object, will suffer much.

407. He has the sole privilege, the exclusive right, of saying all and doing all, who has suffered all that can be suffered, to confer on others all the pleasures they once rejected, and which they can enjoy.

408. He only sees well, who sees the whole in the parts, and the parts in the whole. I know but three classes of men; those who see the whole, those who see but a part, and those who see both together.

409. You beg as you question; you give as you answer.

410. As you hear, so you think: as you look, so you feel.

411. Who seizes too rapidly, drops as hastily.

412. Who grasps firmly, can hold safely, and keep long.

413. He knows little of man, who trusts him with much, that [...]res for no one.

[Page] 414. Love sees what no eye sees; love hears what no ear hears; and what never rose in the heart of man, love prepares for its object.

415. Hatred sees what no eye sees; enmity [...] what no ear hears: and what never rose in the murderer's breast, envy prepares for him that is fortunate and noble.

416. Him, who arrays malignity in good-nature, and treachery in familiarity, a miracle of Omnipotence alone can make an honest man.

417. He who sets fire to one part of a town to rob more safely in another, is no doubt, a villain: what will you call him, who, to avert suspicion from himself, accuses the innocent of a crime he knows himself guilty of, and means to commit again?

418. I know no friends more faithful, more inseparable, than hard-heartedness and pride, humility and love, lies and impudence.

419. I have heard nothing but what is good of such an one, yet I cannot love him heartily; that is, I can have no dependence on his taste, his love of order, his rectitude—because he suffers two ornaments, of dimensions exactly similar, to hang together, the one two inches higher than the other.

420. I will take upon me to create a world to-morrow, if to-day I can give rectitude of heart to one pettifogging attorney.

421. As your hearty participation in the joys and griefs of others, so your humanity and religion.

422. The richer you are, the more calmly you bear the reproach of poverty; the more genius you have, the more easily you bear the imputation of mediocrity.

423. He who gives himself airs of importance, exhibits the credentials of impotence.

424. He who is always to be waited for, is indolent, neglectful, proud, or all together.

425. There is no instance of a miser becoming a prodigal, without losing his intellect; but there are thousands of prodigals becoming misers; if therefore, your turn be profuse, nothing is so much to be avoided as avarice: and, if you be a miser, procure a physician, who can cure an irremediable disorder.

426. Baseness and avarice, are more inseparable, than generosity and magnanimity.

427. Avarice has sometimes been the flaw of great men, but never of great minds: great men produce effects that cannot be produced by a thousand of the vulgar; but great minds are stamped with expanded benevolence, unattainable by most.

428. There are many who have great strength and little vigour; others who have much vigour and little strength: strength bears what few can bear, vigour effects what few can effect; he is truly great, who unites both in the same degree.

429. Vigour without strength, always makes others suffer; and strength, without vigour, ourselves. Examine how these operate, and you will know yourself.

430. He is much greater and more authentic, who produces one thing entire and perfect, than he who does many by halves.

431. He who can rail at benevolence, has set his heel on the neck of religion.

432. Who in the presence of a great man, treats you as if you were not present, is equally proud and little.

[Page] 433. He who cannot discover, acknowledge, and esteem, the reasonable part of incredulity, and the respectable of superstition, wants much of three qualities which make man man, and God God—widom, vigour, love.

434. Say what you please of your humanity, no wise man will ever believe a syllable, while I and mine, are the two only gates at which you sally forth and enter, and through which alone all must pass who seek admittance.

435. Who, from motives of love hides love, loves ineffably and eternally.

436. Who hides hatred, to accomplish revenge, is great, like the prince of hell.

437. Who hides love, to bless with unmixed happiness, is great, like the king of heaven.

438. Let him not share the most remote corner of your heart, who, without being your intimate, hangs prying over your shoulder, whilst you are writing.

439. Trust not him with your secrets, who, when left alone in your room, turns over your papers.

440. A woman whose ruling passion is not vanity, is superior to any man of equal faculties.

441. He who has but one way of seeing every thing, is as important for him who studies man, as fatal to friendship.

442. Who has written will write again, says the Frenchman; he who has written against you, will write against you again: he who has begun certain things, is under the curse of leaving off no more.

443. He who rather discovers the great in the little, than the little in the great, is not far distant from greatness.

444. Harmlessness and genuine friendship are as inseparable as beam and reflection.

445. He is not easily taught, who is sometimes quick and sometimes slow in his answers.

446. The half-character, who has impudence enough to attempt domineering over the whole one, is, of all tyrants, calumniators, and villains, the most insufferable.

447. Who asks two questions at once, will easily give answer for another; frequently commit gross blunders; and seldom adhear to truth when he relates.

448. Who always prefaces his tale with laughter, is poisoned between impertinence and folly.

449. Thinkers are scarce as gold: but he, whose thought embraces all his subjects, pursues it uninterruptedly and fearless of consequences, is a diamond of an enormous size.

450. Nothing is more impartial than the stream-like public; always the same and never the same; of whom, sooner or later, each misrepresented character obtains justice, and each calumniated honour: he who cannot wait for that, is either ignorant of human nature, or feels that he was not made for honour.

451. You will sooner transpose mountains, than, without violence subdue another's indolence and obstinacy: if you can conquer your own, depend on it you shall accomplish what you can will.

[Page] 452. The obstinacy of the indolent and weak, is less conquerable, than that of the fiery and bold.

453. Who, with calm wisdom alone, imperceptibly directs the obstinacy of others, will be the most eligible friend, or the most dreadful enemy.

454. He is both outrageously vain and malicious, who ascribes the best actions of the good, to v [...]nity alone.

455. He is condemned to depend on no man's modesty and honour, who dares not depend on his own.

456. An insult offered to a respectable character, is often less pardonable, than a precipitate murder; he who can indulge himself in that, may bear assassinations on his conscience.

457. Nothing is so pregnant as cruelty: so multiparious, so rapid, so ever-teeming a mother is unknown to the animal kingdom; each of her experiments [...]vokes another, and refines upon the last; though always progressive, yet always remote from the end.

458. Smiles at the relation of inhumanities betray, at least, a fund of inhumanity.

459. He who avoids the glass aghast, at the caricature of morally debased features, feels mighty strife of virtue and of vice.

460. The silence of him, who else commends with applause, is indirect but nervous censure.

461. Neither he who incessantly hunts after the new, nor he who fondly doats on the old, is just.

462. The gazer in the streets, wants a plan for his head, and an object for his heart.

463. The creditor who humanely spares an ungrateful debtor, has few steps to make towards the circle of saints.

464. The creditor, whose appearance gladdens the heart of a debtor, may hold his head in sun-beams and his foot on storms.

465. If you mean to escape your creditor or enemy, avoid him not.

466. Who purposely abuses the bounty of unconditional benevolence, has a seat prepared for him at the right hand of the throne of hell.

467. The frigid smiler, crawling, indiscreet, obtrusive, brazenfaced, is a scorpion whip of destiny—avoid him!

468. Nature bids thee not to love deformity; be content to discover and do justice to its better part.

469. The rapid, who can bear the slow with patience, can bear all injuries.

470. Absolute impartiality is not perhaps the lot of man: but where, open or hid, bitter partiality dwells, there too dwells inward anarchy and insanability of mind.

471. He knows nothing of men, who expects to convince a determined party-man: and [...]e nothing of the world, who despairs of the final impartiality of the public.

472. Who indiscriminately returns caresses for caresses, and flattery for flattery, will, with equal indifference, forget them when they are passed.

473. He alone is a man, who can resist the genius of the age, the tone of fashion, with vigorous simplicity and modest courage.

474. To him who discovers not immediately the true accent of innocence, [Page] and reveres it like an oracle—show, as to all the world, your face, but lock your heart for ever.

475. Who gives a tri [...]le meanly, is meaner than the trifle.

476. Distrust your heart and the durability of your fame; if from the stream of occasion you snatch a handful of [...]am, deny the stream, and give its name to the [...]othy bursting bubble.

477. If you ask me which is the real hereditary sin of human nature, do you imagine I shall answer pride, or luxury, or ambition, or egotism? No: I shall say indolence—who conquers indolence, will conquer all the rest.

478. Assure yourself, that he has not the most distant scent of human nature, who weens that he is able to alter it; or, thinks to obtain that es [...]aly of others, which he can never obtain of himself.

479. An entirely honest man, in the severe sense of the word, exists no more than an entirely dishonest knave: the best and the worst are only aproximations of those qualities. Who are those that never contradict themselves? yet honesty never contradicts itself. Who are those that always contradict themselves? yet knavery is mere self-contradiction. Thus the knowledge of man determines not the things themselves, but their proportions, the quantum of congruities and incongruities.

480. Who instantly, without evasion, gives a dispassionate refusal of what he can, or will not give, will give to his most rapid yes, the firmness of an oath.

481. Trust him little who praises all: him less, who censures all; and him least, who is indifferent about all.

482. Who prorogues the honesty of to-day till to-morrow, will probably prorogue his to-morrows* [...]o eternity.

483. Whom every book delights, which he reads, none has [...] which he read.

484. He who judges perversely on a clear simple subject, on which a promiscuous number of impartial people have judged uniformly—proves an obliquity of mind, which takes all weight from his opinion on any other subject.

485. The cruelty of the effeminate is more dreadful than that of the hardy.

486. Sense seeks and finds the thought; the thought seeks and finds genius.

487. He who, silent, loves to be with us—he who loves us in our silence—has touched one of the keys that ravish hearts.

488. He who violates another's liberty is a tyrant and a slave at once.

489. Fly him who affects silence.

490. He is vain, proud, oppressive, who at, and after every word h [...] says, with open [...] eye, examines to the right and left, what [...]eatures and what looks he roused.

491. Who knows the moment of ceasing, knows the moment of beginning and that of proceeding. Judge o [...] no man's prudence, experience, or genius, till you have witnessed some of his finali.

492. The more there is of gradation in virtue, the more drama [...] [Page] the energies of goodness and benevolence, the more sublime their character.

493. No wheedler loves.

494. Great minds comprehend more in a word, a look, the squeeze of hand, than vulgar men in day-long conversation, or the most assiduous correspondence.

495. The more one gives, or receives, or sees, or comprehends, in little, the greater, the more alive, the more human he.

496. The poet, who composes not before the moment of inspiration, and as that leaves him, ceases—composes, and he alone, for all men, all classes, all ages.

497. He who has frequent moments of complete existence, is a hero, though not laurelled; is, crowned and without crowns, a king: he only who has enjoyed immortal moments, can reproduce them.

498. The greater that which you can hide, the greater yourself.

499. Three days of uninterrupted company, in a vehicle, will make you better acquainted with another, than one hour's conversation with him every day, for three years.

500. Where true wisdom is, there surely is repose of mind, patience, dignity, delicacy. Wisdom without these is dark light, heavy ease, sonorous silence.

501. Him, whom opposition and adversity have left a little, fortune and applause will not make great. Inquire after the sufferings of great men, and you will know why they are great.

502. He—whose sole silent presence checks pitiful conceits, ennobles vulgar minds, and calls forth uncommon ones—may lay claim to grandeur.

503. Him, who makes familiarity the tool of mischief, moral precepts can as little recall to virtue, as medical prescriptions a decayed habit of health.

504. He who cannot forgive a trespass of malice to his enemy, has never yet tasted the most sublime enjoyment of love.

505. He who forgives a trespass of sentiment to a friend, is as unworthy of friendship as that friend.

506. It is the summit of humility to bear the imputation of pride.

507. He who sees, produces, honours what is respectable in the despised, and what is excellent in misrepresented characters— [...]e who prefers a cluster of jewels, with one unique, and many trifling stones, to one composed all of good, but no one unique—he who in a book feels forcibly its genius, its unattainable part, is formed by nature to be a man and a friend.

508. You may have hot enemies, without having a warm friend, [...] not a fervid friend, without a bitter enemy. The qualities of your friend [...] will be those of your enemies: cold friends, cold enemies—half friends, half enemies—fervid enemies, warm friends.

509. Late beginners seldom attain the end without difficulty. There are few privileged minds who defer long, and with rapidity perform better than the considerate, who have consulted time; but there are some who resemble torrents swelled by delay; who, in those moments of pressure, not only exerts genius, but gives to his labours their roundest finish, the neatest order, their most elegant polish—classes with those few mortals who have the privilege to do, o [...] [Page] leave undone, as they please. He is one of those whole faults carry their attonement with them—whom the offended and the envious with equal astonishment applaud, and ever permit themselves a farther doubt about their royal prerogative.

510. Learn the value of a man's words and expressions, and you know him. Each man has a measure of his own for every thing: this he offers you inadvertently in his words. Who has a superlative for every thing, wants a measure for the great or small.

511. He who reforms himself, has done more towards reforming the public, than a crowd of noisy impot [...] patriots.

512. If Plus the Sixth (I often said) be not in his person king of the emperor, it is foolish enough to go to Vienna; but if his person, be the pope's pope, he may go and do immortal acts. It is personally only we can act durably; he who knows this, knows more than a thousand Polyhistors.

513. He will do great things who can avert his words and thoughts from past irremediable evils.

514. He who stands on a height, sees farther than those who are placed in a bottom; but let him not fancy that he shall make them believe all he sees.

515. He that can jest at love has never loved:

He jests at s [...]ars that never fel [...] a wound."

*

516. He who is ever intent on great ends, has an eagle-eye for grea [...] means, and scorns not the smallest.

517. Who attempts to cover what cannot be covered, is an idiot and hypocrite at once.

518. He is familiar with celestial wisdom, and seems instructed by superior spirits, who can annihilate a settled prejudice against him.

519. True love, like the eye, can bear no flaw.

520. Spectacles on the eyes of the blind, and literature in the pedant's mouth, are folly.

521. The hottest water extinguishes fire, and the affected heat of a cold character, friendship.

522. Take from Luther his roughness and fiery courage; from Calvin his hectic obstinacy; from Eras [...]us his timid prudence; hypocrisy and fanaticism from Cromwell; from Henry IV. his sanguine character; mysticism from Fenelon; from Hume his all-unhinging subtility; love of paradox and brooding suspicion from Roussea [...]; naivete and elegance of knavery from Vo [...]aire; from Milton the extravagance of his all personifying fancy; from Rassa [...]lle his dryness and nearly hard precision; and from Rubens his supernatural luxury of colour:—deduct this oppressive exuberance [...]om each; rectify them according to your own taste; what will be the result? your own correct, pretty flat, useful: for me, [...] be sure, quite convenient vulgarity. And why this amongst maxims of humanity? that you may learn to know this exuberance, this leaven, of each great character, and its effects on contemporaries and posterity; that you may know where d, e, f, is, there must be a, b, c: he alone has knowledge [Page] of man, who knows the ferment that raises each character, and makes it that which it should be, and something more or less than it shall be

523. I have often, too often been tempted, at the daily relation of new knaveries, to despise human nature in every individual, till, on minute anatomy of each trick, I found that the knave was only an enthusiast or momentary fool. This discovery of momentary folly, symptoms of which assail the wisest and the best, has thrown a great consolatory light on my inquiries into man's moral nature: by this the theorist is enabled to assign each class and each individual their own peculiar fit of vice or folly; and to contract the ludicrous or dismal catalogue with the pleasing one of sentiment and virtue, more properly their own.

524. He who is master of the fittest moment to crush his enemy, and magnanimously neglects it, is born to be a co [...]queror.

525. Pretend not to self-knowledge, if you find nothing worse within you than what enmity or calumny dares loudly lay to your charge.

526. You are not very good, if you are not better than your best friends imagine you to be.

527. You are not yet a great man, because you are railed at by many little, and esteemed by some great characters; then only you deserve that name, when the cavils of the insignificant, and the esteem of the great, keep you at equal distance from pride and despondence, invigorate your courage, and add to your humility.

528. Some characters of the utmost activity are much calmer than the most inactive: distinguish always between indolence and calmness; calmness is the beginning and end of useful activity; indolence the beginning, middle, and end, of uniform apathy for all activity.

529. A great woman not imperious, a fair woman not vain, a woman of common talents not jealous, an accomplished woman who scorns to shine; are four wonders just great enough to be divided among the four quarters of the globe.

530. He who freely praises what he means to purchase; and he who enumerates the faults of what he means to sell; may set up a partnership of honesty.

531. He who despises the great, is condemned to honour the little: and he who is in love with trifles can have no taste for the great.

532. He has a claim to prudence, who feels his weakness and knows how to disguise it; but he is great, who with a full sense of his strength, scorns to exert it.

533. Depend not much upon your rectitude, if you are uneasy in the presence of the good: nor trust to your humility, if your are mortified when you are not noticed.

534. He who chooses to consider the ambiguous action of an enemy in its fairest light, has some acquaintance with the heart of man▪ and is a friend to virtue.

535. He who is in want of witnesses, in order to be good, has neither virtue nor religion.

536. When a prince, and he who has been frequently deceived do not give themseves entirely up to suspicion, they may be ranked amongst the truly great!

537. Some are ambitious who have no idea of true honour; they [Page] may be properly called name hunters; he is truly pitiable whose only wish is to be spoken of.

538. Attend to the accidental epithets which men of wit throw out on the mention of a merely honest character, and you will have a guide to the knowledge of their letters.

539. He who hates the wisest and best of men, hates the Father of men: for, where is the Father of men to be seen but in the most perfect of his children?

540. He who always seeks more light, the more he finds, and finds more the more he seeks, is one of the few happy mortals who take and give in every point of time; the tide and ebb of giving and receiving is the sum of human happiness, which [...]e alone enjoys who always wishes to acquire new knowledge, and always finds it.

541. The executioner who, in the fatal moment, laughs in the criminal's face, must be a wretch. What will you call the critic who debases himself to be both the executioner and [...] of him [...]e reviews?

542. He who adores an impersonal God, has none: and, without guide or rudder, launches on an immense abyss, that first absorbs his powers, and next himself.

543. Let him who wishes to conquer obstinacy, desire the contrary of what he means to obtain.

544. The enemy of art, is the enemy of nature; art is nothing but the highest sagacity and exertion of the human nature; and what will he [...], who honours nature, not the human?

545. It is possible that a wise and good man may be prevailed on to game; but it is impossible that a professed gamester should be a wise and good man.

546. Where there is much pretension, much has been borrowed—nature never pretends.

547. Do you think him a common man, who can make what is common exquisite.

548. He who believes every promise, believes every tale, and is superstitious: he who doubts every promise, doubts every tale, and soon will be incredulous to his own eye.

549. Whose promise may you depend upon? His, who dares refuse what he knows he cannot perform; who promises calmly, strictly, occasionally, and never excites a hope, which he may disappoint.

550. You promise as you speak.

551. He who is ashamed of the poor in the presence of the rich, and of the unknown in the presence of the celebrated, may become a base enemy, but never a fast friend.

552. Avoid him who speaks softly, and writes sharply.

553. The proportion of genius to the vulgar, is like one to a million; but genius without tyranny, without pretension, that judge [...] the weak with equity, the superior with humility, and equals with justice—is like one to ten millions.

554. To share a heavy burden, merely to ease another, is noble—to do it cheerfully, sublime.

555. Slow givers, give meanly, or with grandeur.

556. Neither patience or inspiration can g [...]ve wings to a snail: you [Page] waste your own force, you destroy what remained of energy in the indolent, by urging him to move beyond his rate of power.

557. To enjoy blunders, may proceed from a comic turn; but to enjoy blunders because they make the blunderer contemptible, is a step towards a fiend-like joy, that fosters crimes, as causes of perdition to others, and of emolument to you.

558. A perfidious friend will be the assassin of his enemy.

559. He who feels himself impelled to calumniate the good, need not much doubt the existence of daemoniacs:

560. Or he that of a fiend, who renders bad for good, and enjoys the exchange.

561. Indiscriminate familiarity admits of no intimate.

562. Questions for no purpose—questions quicker than answers can be given—questions after things that interest him not, mark an idiot.

563. Your humility is equal to to your desire of being unobserved in your acts of virtue.

564. There are certain light characteristic momentary features of man, which, in spite of masks and all exterior mummery, represent [...] as he is and shall be. If once, in an individual, you have discovered one ennobling feature, let him debase it, let it at all times shrink from him, no matter; he will in the end, prove superior to thousands of his critics.

565. Truth, wisdom, love, seek reasons; malice only causes.

566. The man who has and uses but one scale for every thing, for himself and his enemy, the past and the future, the grand and the trifling, for truth and error, virtue and vice, religion, superstition, infidelity: for nature, art, and works of genius and art, is truly wise just, and great.

567. The infinitely little, constitutes the infinite difference in works of art, and in the degrees of morals and religion; the greater the rapidity, precision, acuteness, with which this is observed and determined, the more authentic, the greater the observer.

568. Make not him your friend, who sneaks off when a superior appears.

569. Call him both wise and great, who, with superior claims to notice, from the powerful and princely, can calmly suffer others to approach them nearer.

570. Range him high amongst your saints, who, with all-acknowledged powers, and his own stedfast scale for every thing, can, on the call of judgment or advice, submit to transpose himself into another's situation, and to adopt his point of sight.

571. Think none, and least of [...]ll yourself, sincere or honest, if you tell the public of a man, [...] you would not dare to tell him in good company, or face to face.

572. No communications, and no gifts, can exh [...]t genius, or impoverish charity.

573. Few possess the art to give exactly that which done but they can give. To give directly, then, when want [...] ri [...]e; and to give only so, that the receivers may enjoy, [...] collect with joy, the moment of the gift—he who can give [...] amongst men.

574. You never saw a vulgar character [...] stedly sensible of the value of time.

[Page] 575. Distrust yourself, if you fear the eye of the sincere; but he afraid neither of God or man, if you have no reason to distrust yourself.

576. Who comes as he goes, and is present as he came and went, is sincere.

577. Save me from him, who is inexhaustible in evasions, when he is called upon to do a good thing, and teems with excuses, when he has done a bad one.

578. He loves grandly (I spea [...] of friendship) who is not jealous when he has partners of love.

579. Examine closely whether he who talks of illustration, means to clear up, or only to glitter, dazzle, and consume.

580. He knows himself greatly who never opposes his genius.

581. Maxims are as necessary for the weak, as rules for the beginner; the master wants neither rule nor principle; he possesses both, without thinking of them.

582. If you are destitute of sentiment, principle, genius, and instruction, you may be supposed unfit for science and for virtue: but if without genius you pretend to excel; if without sentiment you affect to think yourself superior to established principle; know, that you are as much between fool and knave, as you are between right and left.

583. Young man, know, that downright decision on things which only experien [...]e can teach, is the credential of vain impertinence.

584. Neatness begets order; but from order to taste, there is the same distance as from taste to genius, or from love to friendship.

585. Believe not in the legitimacy or durability of any effect that is derived from egotism alone; all the miscarriages of prudence, are bastards of egotism.

586. "Love as if you could hate, and might be hated,"—a maxim of detested prudence in real friendship, and bane of all tenderness, the death of all familiarity. Consider the fool, who follows it as nothing inferior to him, who, at every bit of bread, trembles at the thought of its being poisoned.

587. "Hate as if you could love or should be loved."—Him who follows this maxim, if all the world were to declare an idiot and enthusiast, I shall esteem, of all men, the most eminently formed for friendship.

588. If you support not the measure you approve of by your voice, you decide against it by silence.

589. As you name ten different things, so you name ten thousand as you tell ten different stories, so you tell ten thousand.

590. Distinguish with exactness, if you mean to know yoursel [...] and others, what is so often mistaken—the singular, the original, th [...] extraordinary, the great, and the sublime man.

The sublime man alone unites the singular, original, extraordinary, and great, with his own uniformity and simplicity: the great with many powers and uniformity of ends, is destitute of that superior calmness and inward harmony, which soars above the a [...]mosphere of praise: the extraordinary is distinguished by copiousness and a wide range of energy: the original need not be very rich, [...] that which he produces is unique, and has the exclusive stamp of individuality: the singular, as such, is placed between originality an [...] whim, and often makes a trifle the medium of fame.

591. Forwardness nips affection in the bud.

[Page] 592. If you mean to be loved, give more than what is asked, but not more than what is wanted; and ask less than what is expected.

593. Whom smiles and tears make equally lovely, all hearts may court.

594. Take here the grand secret—if not of pleasing all, yet of displeasing, none—Court mediocrity, avoid originality, and sacrifice to fashion.

595. He who pursues the glimmering steps of hope with stedfast, not presumptuous, eye, may pass the gloomy rock on either side of which superstition and incredulity spread their dark abysses.

596. The public seldom forgive twice.

597. Him who hurried on by the furies of immature, impetuous wishes, stern repentance shall drag, bound and reluctant, back to the place from which he sallied: where you hear the crackling of wishes, expect intolerable vapours or repining grief.

598. He submits to be seen through a microscope, who suffers himself to be caught in a fit of passion.

599. Venerate four characters; the sanguine who has checked volatility and the rage for pleasure; the choleric, who has subdued passion and pride; the phlegmatic, emerged from indolence; and the melancholy, who ha [...] dismissed avarice, suspicion, and asperity.

600. All great minds sympathise.

601. Who, by kindness and smooth attention, can insinuate a hearty welcome to an unwelcome guest, is a hypocrite superior to a thousand plain dealers.

602. Men carry their character not seldom in their [...] ▪ you might decide on more than half of your acquaintance, had you will or right to turn their pockets inside out.

603. Injustice arises either from precipitation or indolence, or from a mixture of both; the rapid and slow are seldom just; the unjust wait either not at all, or wait too long.

604. All folly, all vice, all incredulity arise from neglect of remembering what once you knew.

605. Not he who forces himself on opportunity, but he who watches its approach and welcomes its arrival by immediate use, is wise.

606. Love and hate are the genius of invention, the parents of virtue and of vice—forbear to decide on yourself till you have had opportunities of warm attachment or deep dislike.

607. There is a certain magic in genuine honesty and benevolence, which tinctures and invests with fragrance whatever comes within its sphere; it embalms with odour the insipid, and sheds perfume on rankness: struck with the unexpected emanation, you are sometimes tempted to ask of some, from whence they come? but wait an hour—the charm is past, and insipidity or rankness re-appear.

608. Set him down as your inferior who listens to you in a tête-à-tête, and contradicts you when a third appears.

609. Each heart is a world of nations, classes, and individuals; full of friendships, enmities, indifferences; full of being and decay, of life and death: the past, the present and the future; the springs of health and engines of disease: here joy and grief, hope and fear, love and hate, fluctuate, and toss the sullen and the gay, the [Page] hero and the coward, the giant and the dwarf, deformity and beauty on ever restless waves. You find all within yourself that you find without: the number and character of your friends within bears an exact resemblance to your external ones; and your internal enemies are just as many, as inveterate, as irreconcileable, as those without: the world that surrounds you is the magic glass of the world, and of its forms within you; the brighter you are yourself, so much brighter are your friends—so much more polluted your enemies. Be assured then, that to know yourself perfectly, you have only to set down a true statement of those that ever loved or hated you.

610. Him, who can refrain from diving into secrets of mere unimproving curiosity, you may choose for the depositary of your inmost thoughts.

611. He surely is most in want of another's patience, who has none of hi [...] own.

612. He who believes not in virtue, must be vicious: all faith is only the reminiscence of the good that once arose, and the om [...] of the good that may arise, within us.

613. Avoid connecting yourself with characters, whose good and bad sides are unmixed, and have not fermented together; they resemble phials of vinegar and oil, or pallets set with colours; they are either excellent at home and intolerable abroad, or insufferable within doors and excellent in public: they are unfit for friendship, merely because their stamina, their ingredients of character, are too fingle, too much apart; let them be finely ground up with each other, and [...] will be incomparable.

614. The fool separates his object from all surrounding ones; all abstraction is temporary folly.

615. You who assume protection and give yourself the airs of [...], know that, unattended by humanity or delicacy, your obligations are but oppressions, and your services affronts.

616. Let me repeat it—He only i [...] great, who has the habit of greatness; who after performing what none in ten thousand could accomplish, passes on, like Sampson, and "tells neither father nor mother of it."

617. There are moral risks, as decisive of greatness of mind, as the risk of Colombo, or that of Alexander when he drank the cup, whilst Philip read the letter;—in these, there is less of boldness than of intuition; but seek not for them in the catalogue of inferior minds.

618. There is no middle path for him, who has once been caught in an infamous action; he either will be a villain or a saint; the discovery of his crime must rankle, must ferment, through life, within him; dead to honour, and infuriate against society, he will either rush from plot to plot, to indiscriminate perdition; or, if he yet retain some moral sense, contrition and self-abhorrence may kindle the latent spark into a blaze of exemplary sanctity.

619. He is a poor local creature, who judges of men and things merely from the prejudices of his nation and time; but he is a knave who, in possession of general principles, deals wanton condemnation on the same narrow scale.

620. A god, an animal, a plant, are not companions of man; nor [Page] is the faultless—then judge with lenity of all; the coolest, wisest, best, all without exception, have their points, their moments of enthusiasm, fanaticism, absence of mind, faint-heartedness, stupidity—if you allow not for these, your criticisms on man, will be a mass of accusations or caricatures.

621. Genius always gives its best at first, prudence at last.

622. Contemptuous airs are pledges of a contemptible heart.

623. You think to meet with some additions here to you stock of moral knowledge—and not in vain I hope: but know, a great many rules cannot be given by him who means not to offend, and many of mine have perhaps offended already; believe me, for him who has an open ear and eye, every minute teems with observations of precious import, yet scarcely communicable to the most faithful friend; so incredibly weak, so vulnerable in certain points, is man: forbear to meddle with these at your first setting out, and make amusement the minister of reflexion: sacrifice all egotism—sacrifice ten points to one, if that one have the value of twenty; and if you are happy enough to impress your disciple with respect for himself, with probability of success in his exertions of growing better, and, above all, with the idea of your disinterestedness—you may perhaps succeed in making one proselyte to virtue.

624. A gift—its kind, its value and appearance; the silence or the pomp that attends it; the style in which it reaches you—may decide the dignity or vulgarity of the giver.

625. Keep your heart from him, who begins his acquaintance with you, by indirect flattery of your favourite paradox or foible.

626. Receive no satisfaction for premeditated impertinence—forget it, forgive it—but keep him inexorably at a distance who offered it.

627. Actions, looks, words, steps, form the alphabet by which you may spell characters; some are mere letters, some contain entire words, lines, whole pages, which at once decypher the life of a man. One such genuine uninterrupted page, may be your key t [...] all the rest: but first be certain that he wrote it all alone, and without thinking of publisher or reader.

628. Let the cold, who offers the nauseous mimickry [...] affection, meet with what he deserves—a repulse; but [...] [...]hat moment depend on his irreconcileable enmity.

629. Roughness in friendship, is at least as disgusting as an o [...]ensive breath from a beautiful mouth—the rough may perhaps be trutty, sincere, secret—but he is a fool, if he expects delicacy from others; and a hypocrite, if he pretends to it himself.

630. The moral enthusiast, who, in the maze of his refinements, loses or despises the plain paths of honesty and duty, is on the brink of crimes.

631. A whisper can dispel the slumbers of hatred and of love.

632. The poor—who envies not the rich, who pities his companions of poverty, and can spare some thing for him that is still poorer—is in the realms of humanity, a king of kings.

633. If you mean to know yourself, interline such of these aphorisms as affected you agreeably in reading, and set a mark to such as left a sense of uneasiness with you; and then show your copy to whom you please.

FINIS.

Notes

*

Shakespeare.

↵

*

"To-morrow and to-morrow and to-morrow." Shakespeare.

↵

*

Shakespeare.

↵

THE POLITE PHILOSOPHER.

[Page]

INTRODUCTION.

THE intent of the author (for I very well knew his intent) was to make [...] ashamed of their vices, by showing them how ridiculous they were made by them, and how impossible it was for a bad man to be polite. It may be, that graver books have been written on this subject, but few more to the point; its author being equally skilled in books and in men, in the dead languages and the living; I presume, therefore, that his observations will be generally found true, and his maxims just.

At first fight, it may seem that this essay is calculated only for a few; but I beg leave to observe, that in truth there are but few to whom it may not be useful. As every man in his station ought to be honest, so every man in his behaviour may be polite; nay, he ought to be so▪ because he will be sure to find his account in it; since it is a quality easier discerned, and of consequence sooner rewarded than the former. We must know and converse with a man, to be convinced of his probity; whereas we perceive at first sight whether he has good manners; by this we are prejudiced in his favour: and who then would not strive to learn an art at once so easy, and so extensive in its use?

But, if it be beneficial to all, it is peculiarly necessary to Youth. It is at once a remedy for bashfulness, and a preservative against the contrary vice. A polite person stands in the middle, between a sheepish modesty and a distasteful boldness. It is the habit which adds the last polish to education, brightens the man of letters, and spreads a gloss over that sort of learning which would otherwise appear pedantic. The polite man may not only understand Latin and Greek, but may also introduce them into discourse, provided it be before proper company, and on a proper occasion. The unpolished scholar lugs them in whenever they occur; quotes OVID to his mistress, and repeats a passage from POLYAENEUS to a captain of the guards. To your youth, therefore, I beg leave to recommend this concise manual, which will cost them but little time to read, and no great pains to practise.

§

METHOD requires, that in my entrance on this work, I would explain the nature of that science, to which I have given the name of POLITE PHILOSOPHY: and though I am not very apt to write methodically, yet I think it becomes me, on this occasion, to show that my title is somewhat a propos.

Folks who are skilled in Greek tell us, that philosophy means no more than the love of wisdom; and I, by the adjunction of polite, [Page] would be understood to mean that sort of wisdom which teaches men to be at peace in themselves, and neither by their words or behaviour to disturb the peace of others.

Academical critics may perhaps expect, that I should at least quote some Greek sage or other as the patron of that kind of knowledge, which I am about to restore [...] and as I pique myself on obliging every man in his way, I shall put them in mind of an ARISTIPPUS, who was professor of Polite Philosophy at Syrac [...]se, in the days of the famous king Dyonisius, in whose favour he stood higher than even Plato himself. Should they go farther, and demand an account of his tenets, I must turn them over to Horace, who has comprised them all in one line.

Omnis Aristippum decuit color, et status, et res.

" Secure, his soul preserv'd a constant frame,

" Thro' every varying scene of life the same."

In the Court of the King [...] Sicily, this wise man enjoyed all the delights that would have satis [...]ed a sensual mind; but it was the use of these which showed him a true Philosopher. He was temperate in them, while he possessed them▪ and easy without them, when they were no longer in his power. In a word, he had the integrity of Diogenes, without his churlishness; and as his wisdom was useful to himself, so it rendered him agreeable to the rest of the world.

Aristippus had many pupils; [...]ut, for the regular succession in his school, it has either not been recorded by the Greek writers, or, at least, by any of them that came to my hand. Among the Romans, indeed this kind of knowledge was in the highest esteem; and that at a time when the reputation of the commonwealth was at its greatest height. Scipio was less distinguished by the laurels he acquired from foreign conquests, than by the myrtle garland he wore as professor in this art. The familiar letters of Cicero are so many short lectures in our science, and the l [...]fe of Pomponius Atticus a praxis only on Polite Philosophy.

I would not be suspected to mention these great names with an intent to display my learning; [...] be it from me to write a satire on the age: all I aim at, is, to convince the beaux esprits of our times, that what I teach, they may receive without disparagement, since they tread thereby in th [...] same road with the greatest heroes of antiquity; and in this wa [...] ▪ at least, emulate the characters of Alexander and Caesar. Or, if those old-fashioned commanders excite not their ambition, I will venture to assure them, that, in this tract only, they will be able to a [...]proach the immortal Prince Eugene; who, glorious from his courage, and amiable from his clemency, is yet less distinguished by his rank, than by his politeness.

After [...]ming Prince Eugene, it would debase my subject to add another example. I shall proceed therefore to the taking notice of such qualities of the mind as are requisite for my pupils to have, previous to the receipt of these instructions.

But as vanity is one of the greatest impediments in the road of a Polite Philosopher; and as he who takes upon him to be a preceptor ought at least not to give an ill example to his scholars; it will not [Page] be improper for me to declare, that in composing this piece, I had in my eye, that precept of Seneca, H [...]c aliis die, ut dum dicis, audias; ipse seribe ut dum scripseris, legas. Which for the sake of the ladies, I shall translate into English, and into verse, that I may gratify my own propensity to rhyming.

Speaking to others, what you dictate hear;

And learn yourself, while teaching you appear.

Thus you see me stript of the ill-obeyed authority of a pedagogue; and are, for the future, to consider me only as a school-fellow playing the master, that we may the better conquer the difficulties of our task.

To proceed then in the character, which, for my own sake, as well as yours, I have put on, let me remind [...]ou in the first place,

That Reason, however antique you may think it, is a thing absolutely necessary in the composition of him who endeavours at acquiring a philosophical politeness; and let us receive it as a maxim, that, without Reason, there is no being a fine gentleman.

However, to soften, at the same time that we yield to this constraint, I tell my blooming audience with pleasure, that Reason, like a fop's under-waistcoat, may be worn out of sight: and, provided it be but worn at all, I shall not quarrel with them, though vivacity, like a laced shirt, be put over it to conceal [...]: for, to pursue the comparison, our minds suffer no less from indiscretion, than our bodies from the injuries of weather.

Next to this, another out-of-the-way qualification must be acquired; and that is Calmness. Let not the smarts of the university, the sparks of the side-boxes, or the genteel flutterers of the drawing room, imagine, that I will deprive them of those elevated enjoyments, drinking tea with a toast, galla [...]ting a [...]an, or roving, like a butterfly, through a parterre of beauties. No; I am far from being the author of such severe institutions; but am, on the contrary, w [...]ling to indulge them in their pleasures, as long as they preserve their senses. By which I would be understood to mean, while they act in character, and suffer not a fond inclination, an aspiring vanity, or a giddy freedom, to transport them into the doing any thing which may forfeit present advantages, or entail upon them future pain.

I shall have frequent occasion in the following pages to show from examples, of what mighty use reason and undisturbed temper are, to men of great commerce in the world; and therefore shall insist no farther on them here.

The last disposition of the soul, which I shall mention, as necessary to him who would become a proficient in this science, is Goodnature; a quality, which, as Mr. Dryden said, in a dedication to one of the best natured men of his time, deserves the highest esteem, though, from an unaccountable depravity, both of taste and morals, it meets with the least. For, can there be any thing more amiable in human nature, than to think, to speak, and to do, whatever good lies in our power unto all? No man who looks upon the sun, and who [...]eels that cheerfulness which his beams inspire, but would rather wi [...]h himself like so glorious a being than to resemble the tiger, however formidable for [...] [...]ness, or the serpent, hated for h [...]s [Page] [...]ssing, and dreaded for his sting. Good nature may indeed be made almost as diffusive as day light; but short are the ravages of the tiger, innocent the bite of a serpent, to the vengeance of a cankered heart, or the malice of an envenomed tongue. To this let me add another argument in favour of this benevolence of soul; and farther persuasions will, I flatter myself, be unnecessary, Good nature adorns every perfection a man is master of, and throws a veil over every blemish which would otherwise appear. In a word, like a skilful painter, it places his virtues in the fairest light, and casts all his foibles into shade.

Thus, in a word, Sense, Moderation, and Sweetness, are essential to a Polite Philosopher; and if you think you cannot acquire these, eve [...] lay my essay aside. But before you do that, indulge me yet a moment longer. Nature denies the first to few; the second is in every man's power; and no man need be without the last, who either values general esteem, or is not indifferent to public hate. For to say truth, what is necessary to make an honest man, properly applied, would make a polite one: and, as almost every one would take it amiss, if we should deny him the first appellation; so you may perceive from thence how few there are, who, but from their own indiscretion, may deserve the second. It is want of attention, not capacity, which leaves us so many brutes; and, I flatter myself, there will be sewer of this species, if any of them can be prevailed on to read this. A description of their faults is so such the fittest lecture; for few monsters there are who can view themselves in a glass.

Our follies when display'd, ourselves affright:

Few are so bad, to bear the odious sight

Mankind, in herds, through [...]orce of custom stray,

Mistead each other into Error's way;

Pursue the road, forgetful of the end,

Sin by mistake, and without thought offend.

My readers, who have been many of them accustomed to think politeness rather an ornamental accomplishment, than a thing necessary to be acquired in order to an easy and happy life, may, from hence pay less attention than my instructions require, unless I can convince them they are in the wrong. In order to which, I must put them in mind, that the tranquillity, and even felicity of our days, depends as strongly on small things, as on great; of which men may be easily convinced if they but reflect how great uneasiness they have experienced from cross accidents, although they related but to trifles; and at the same time remember, that disquiet is of all others the greatest evil, let it arise from what it will.

Now, in the concerns of life, as in those of fortune, numbers are brought into what are called bad circumstances from small neglects, rather than from any great errors in material affairs. People are too apt to think lightly of shillings and pence, forgetting that they are the constituent parts of pounds; until the deficiency in the greater article shows them their mistake, and convinces them, by fatal experience, of a truth, which they might have learned from a little attention, viz. that great sums are made up of small.

[Page] Exactly parallel to this, is that wrong notion which many have that nothing more is due from them to their neighbours than what results from a principle of honesty; which commands us to pay our debts, and forbids us to do injuries: whereas a thousand little civilities, complaisances, and endeavours to give others pleasure, are requisite to keep up the relish of life, and procure us that affection and esteem which every man who has a sense of it must desire. And in the right timing and discreet management of these punctilios, consists the essence of what we call politeness.

How many know the general rules of art,

Which unto tables human form impart?

How many can depict the rising brow,

The nose, the mouth, and every feature show;

Can in their colours imitate the skin,

And by the force of fire can fix them in?

Yet, when 'tis done, unpleasing to the sight,

Though like the picture, strikes not with delight!

'Tis ZINK alone gives the enamell'd face

A polish'd sweetness, and a glossy grace.

Examples have, generally speaking, greater force than precepts; I will therefore delineate the characters of Honorious and Garcia, two gentlemen of my acquaintance, whose humour I have perfectly considered, and shall represent them without the least exaggeration.

Honorious is a person equally distinguished by his birth and fortune. He has naturally good sense; and that too hath been improved by a regular education. His wit is lively, and his morals without a stain.—Is not this an amiable character? Yet Honorious is not beloved. He has, some way or other, contracted a notion, that it is beneath a man of honour to fall below the height of truth in any degree, or on any occasion whatsoever. From this principle he speaks bluntly what he thinks, without regarding the company who are by. Some weeks ago, he read a lecture on female hypocrisy, before a married couple, though the lady was much suspected on that head. Two hours after he fell into a warm declamation against simony and priestcraft before two dignitaries of the church▪ and, from a continued course of this sort of behaviour, hath rendered himself dreaded as a monitor, instead of being esteemed as a friend.

Garcia, on the contrary, came into the world under the greatest disadvantages. His birth was mean, and his fortune not to be mentioned; yet, though he is scarce forty, he has acquired a handsome estate in the country, and lives on it with more reputation than most of his neighbours. While a servitor at the university, he, by his assiduities, recommended himself to a noble lord, and thereby procured a place of fifty pounds a year in a public office. His behaviour there made him as many friends as there were persons belonging to this board. His readiness in doing favours, gained him the hearts of his inferiors; his deference for those in the highest characters in the office, procured him their good will; and the complacency he expressed towards his equals and those immediately above [Page] him, made them espouse his interest, with almost as much warmth, as they did their own. By this management, in ten years time, he rose to the possession of an office which brought him in a thousand pounds a-year salary, and near double as much in perquisites. Affluence hath made no alteration in his manners. The same easiness of disposition attends him in that fortune to which it has raised him; and he is at this day the delight of all who know him, from an art [...]e has of persuading them, that their pleasures and their interests are equally dear to him with his own. Who, if it were in his power, would refuse what Honorious possesses? and who would not wish that possession accompanied with Garcia's disposition?

I flatter myself, that, by this time, most of my readers have acquired a tolerable idea of politeness, and a just notion of its use, in their passage through life. I must, however, caution them of one thing, that under pretence of politeness, they fall neither into a contempt or carelessness of science.

A man may have much learning without being a pedant: nay, it is necessary that he should have a considerable stock of knowledge before he can be polite. The gloss is never given till the work is finished; without it the best wrought piece looks clumsey: but varnish over a rough board, is a preposterous daub. In a word, that [...] of Horace, Miscere utile [...], so often quoted, can never be better applied than in the present case, where neither of the qualities can subsist without the other.

With dress, for once, the rule of life we'll place;

Cloth is plain sense, and polish'd breeding lace.

Men may in both mistake the true design;

Fools oft are tawdry, when they would be fine.

An equal mixture, both of use and show,

From giddy [...]ops, points the accomplish'd [...].

Having now gone through the pr [...]cogn [...]a of Polite Philosophy, it is requisite we should descend with greater particularity into its several branches. For though exactness would not be of a piece, either with the nature or intent of this work, yet some order is absolutely necessary, because nothing is more unpolite than to be obscure. Some philosophers have indeed prided themselves in a mysterious way of speaking; wrapping their maxims in so tough a coat, that the kernel, when found, seldom atoned for the pains of the finder.

The polite Sage thinks in a quite different way. Perspicuity is the garment in which his conceptions appear; and his sentiments, if they are of any use, carry this additional advantage with them, that scarce any labour is acquired in attaining them. Graver discourses, like galenical medicines, are often formidable in their figure, and nauseous in their taste. Lectures from a doctor in our science, like a chemical extraction, convey knowledge, as it were by drops; and restore sense as the other does health, without the aparatus of physic.

Harsh to the heart, and grating to the ear,

Who can reproof, without reluctance, hear?

Why against the priests the gen'ral hate so strong,

But that they show us all we do is wrong?

[Page]

Wit well apply'd does weightier wisdom right,

And gives us knowledge, while it gives delight.

Thus on the stage, we, with applause, behold,

What would have putn'd us from the pulpit told.

It is now time to apply what we have already advanced, to those points in which they may be most useful to us; and therefore we will begin, by considering what advantage the practice of them wi [...] procure, in respect to there three things which are esteemed of the greatest consequence in the general opinion of the world. This leads me, in the first place, to explain the sentiments and conduct of a Polite Philosopher in regard to Religion. I am not ignorant, that there are a multitude of those who pass both on the world, and on themselves, for very polite persons, who look on this as a topic below their notice. Religion (say they with a sneer) is the companion of melancholy minds; but, for the gayer part of the world, it is ill manners to mention it amongst them. Be it so. But give me leave to add, that there is no ranker species of ill-breeding, than speaking of it sarcastically, or with contempt.

‘Religion, strictly speaking, means that worship which men, from a sense of duty, pay to that Being, unto whom they owe their own existence, with all those blessings and benefits which attend it.’

Let a man but reflect on this definition, and it will be impossible for him not to perceive, that treating this in a ludicrous way, must not only be unpolite, but shocking. Who, that has a regard for a man, would not start at the thought of saying a base thing of his father before him? And yet what a distance is there between the notron of a father and a Creator! Since therefore no further arguments are necessary to prove the inconsistence between raillery and religion, what can he more cogent to a polite man, than thus showing that such discourses of his would be mal a propos.

Thus much for those who might be guilty of unpoliteness with respect to religion in general, a fault unaccountably common in an age which pretends to be so polite.

As to particular religions, or rather tenets in religion, men are generally warm in them, from one of these two reasons, viz. tenderness of conscience, or a high sense of their own judgments. Men of plain parts, and honest dispositions, look on salvation as too serious a thing to be jested with: a polite man therefore will be cautious of offending upon that head, because he knows it will give the person to whom he speaks pain; a thing ever opposite to the character of a polished philosopher. The latter reason, which I have assigned for men's zeal in religions matters, may seem to have less weight than the first; but he was considers it attentively will be of another opinion. Men of speculative religion, who are so from the conviction rather of their heads than their hearts, are not a bit less vehement than the real devotees. He who says a flight or a severe thing of their faith, seems to them to have thereby undervalued their understandings, and will consequently incur their aversion; which no man of common sense would hazard for a lively expression: much less a person of good breeding, who should make it his chief aim to be well with all. As a mark of my own politeness, [Page] I will here take leave of this subject; since by dropping it, I shall obli [...] the gay part of my readers, as, I flatter myself, I have already done the graver part, from my manner of treating it.

Life some grave matron of a noble line,

W [...]h a [...] beauty does religion shine

Just sense should teach us to revere the dame,

Nor, by imprudent jests, to sport her same.

In common life you'll own this reasoning right,

That none but fools in gross abuse delight;

Then use it here—nor think our caution vain;

To be polite, men need not be profane.

Next to their concerns in the other world, men are usually most taken up with the concerns of the public here. The love of our country is among those virtues to which every man thinks he should pretend; and the way in which this is generally shown, is by falling into what we call parties; where, if a large share of good sense allay not that heat which is naturally contracted from such engagements, a man soon falls into all the violences of faction, and looks upon every one as his enemy, who does not express himself about the public good in the same terms he does. This is a harsh picture, but it is a just one, of the far greater part of those who are warm in political disputes. A polite man will therefore speak as seldom as he can on topics, where, in a mixed company, it is almost impossible to say any thing that will please all.

To say truth, patriotis [...], properly so called, is perhaps as scarce in this age as in any that has gone before us. Men appear to love themselves so well, tha [...] it seems not altogether credible they should, at every turn, prefer their country's interest to their own. The thing looks noble indeed; and therefore like a becoming habit, every body would put it on. But this is hypocrisy, you'll say, and therefore should be detected! Here the Polite Philosopher finds new inducements to caution: sore places are always tender; and people at a masquerade are in pain, if you do any thing which may discover their faces.

Our philosophy is not intended to make a man that four monitor who points out folks faults, but to make them in love with their virtues; that is, to make himself and them easy while he is with them; and to do, or say nothing, which, on reflexion, may make them less his friends at their next meeting.

Let us explain this a little further. The rules we offer, are intended rather to guide men in company than when alone. What we advance, tends not so directly to amend peoples hearts, as to regulate their conduct; a matter which we have already demonstrated to be of no small importance. Yet I beg you'll observe, that though morality be not immediately our subject, we are far, however, from requiring any in our pupils contrary thereto.

A polite man may yet be religious, and, if his reason be convinced, attached to any interest which, in his opinion, suits best with that of the public; provided he conform thus far to our system, that on no occasion he trouble others with the articles of his religious creed, or political engagements; or, by any stroke of wit or raillery, hazard [Page] for a laugh, that disposition of mind which is absolutely necessary to make men easy when together.

Were I indeed to indulge my own sentiments, I should speak yet with greater freedom on this subject. Since there is so vast a disproportion when we come to compare those who have really either a concern in the government, or the service of their country, more particularly at heart, and the men who pretend to either, merely from a desire of appearing of some consequence themselves; we ought certainly to avoid making one of this number, and aim rather at being quiet within ourselves, and agreeable to those among whom we live, let their political notions be what they will; inasmuch as this is a direct road to happiness, which all men profess they would reach, if they could▪ Pomponius Atticus, whose character appears so amiable, from the concurring testimony of all who mention him, owed the greatest part of that esteem in which he lived, and of the reputation by which he still survives, unto his steady adherence to this rule. His benevolence made him love mankind in general, and his good sense hindered him from being tainted with those party prejudices which had bewitched his friends. He took not up arms for Caesar; nor did he abandon Italy when Pompey withdrew with his forces, and had, in outward form, the sanction of the commonwealth. He saw too plainly the ambition of both: yet he preserved his complaisance for his friends in each party, without siding with either. Success never made them more welcome to Pomponius; nor could any defeat lessen them in his esteem. When victorious he visited them, without sharing in their power; and when vanquished▪ he received them, without considering any thing but their distress. In a few words, he entertained no hopes from the good fortune of his friends, nor suffered the reverse of it to chill his breast with fear. His equanimity produced a just effect, and his universal kindness made him universally beloved.

I fancy this picture of a disposition, perfectly free from political sourness, will have an agreeable effect on many of my readers; and prevent their falling into a common mistake, that the circumstances of public affairs, and the characters of public persons, are the properest topics for general conversation: whereas they never consider, that it is hard to find a company wherein somebody or other hath not either liking or distaste, or has received injuries or obligations from those who are likeliest to be mentioned upon such occasions: and who, consequently, will be apt to put a serious construction on a slight expression, and remember afterward in earnest, what the speaker ment so much a jest, as never to have thought of it more. These, perhaps, may pass with some for trivial remarks; but those who regard their own ease, and have at all observed what conduces to make men disagreeable to one another, I flatter myself they will have more weight.

Behaviour is like architecture; the symmetry of the whole pleases us so much, that we examine not into its parts, which, if we did, we should find much nicety required in forming such a structure: though, to persons of no taste, the rules of either art would seem to have little connexion with their effects.

[Page]

That true politeness, are can only ca [...]l,

Which looks like Jones's fabric [...] Whitehall *

Where just proportion we with pleasure [...]:

Though built by rule, yet from [...] free;

Though grand, yet plain; magnificent, not fine;

The ornaments adorning the design

It [...] our minds with rational delight,

And pleases on reflexion, as at sight.

After these admonitions as to religion and politics, it is very fit we observe another topic of modern discourse, of which it is hard to say whether it be more common, or more contrary to true politeness. What I mean, is the reflecting on mens' professions, and playing on those general aspersions, which have been fixed on them by a sort of ill-nature hereditary to the world. And with this, as the third point which I promised to consider, shall be shut up the more serious part of this essay

In order to have a proper idea of this point, we must first of all consider, that the chief cause both of love and hatred, is custom. When m [...]n, from a long habit, have acquired a facility of thinking clearly, and speaking well on any science, they naturally like that better than any other: and this liking, in a short time, grows up to a warmer affection: which readers them impatient, whenever their darling science is decried in their hearing. A polite man will have a care of ridiculing physic before one of the faculty, talking disrespectfully of lawyers while gentlemen of the long robe are by, or speaking contemptibly of the clergy when with any of that order.

Some critics may possibly object, that these are sol [...]cisms of too gross a nature for men of tolerable sense or education to be guilty of. But I appeal to those who are most conversant in the world, whether this fault, [...]laring as it is, be not committed every day.

The strictest intimacy can never warrant freedoms of this sort: and it is indeed preposterous to think it should; unless we can suppose injuries are less evils when they are done us by friends, than when they come from other hands.

Excess of wit may oftentimes beguile;

Jests are not always pardon'd—by a smile.

Men may disguise their [...] the heart,

And seem at ease; the' pain'd with inward smart.

Mistaken [...]e—think all such wounds, of course,

Reflexion cares. Alas! it makes them worse.

Like scrat [...]es, they [...] double anguish seize,

Rankle in time, and jester by degrees.

Let us now proceed to speak of raillery in general. Invective is a weapon worn as commonly as a sword; and, like that, is often in the hands of those who know not how to use it. Men of true courage fight but seldom, and never draw but in their own defence. Bullies are continually squabbling; and, from the ferocity of their behaviour, become the terror of some companies, and the jest of more. This is just the case with such as have a liveliness of thought, directed by a propensity to ill-nature: indulging themselves at the [Page] expence of others, they, by degrees, incur the dislike of all. Meek tempers abhor, men of cool disposition despise, and those addicted to choler, chastise them. Thus a licentiousness of tongue, like a spirit of rapine, sets one man against all; and the defence of reputation, as well as property, puts the human species on regarding a malevolent [...] with a worse eye than a common thief; because [...]ame is a kind of goods, which, when once taken away, can hardly be [...]stored. Such is the effigy of this human serpent. And who, when he has considered it, would be thought to have sought for peace?

It is a thousand to one my book feels the resentment of Draco, from his seeing his own likeness in this glass.

A good family, but no fortune, threw Draco into the army when he was very young. Dancing, fencing and a smattering of French, are all the education either his friends bestowed, or his capacity would allow him to receive. He has now been two years in town, and from swearing, drinking, and debauching country wenches (the general route of a military rake) the air of the Capital has given his vices a new turn. By dint of a military uniform, he thrusts himself into the beau assemblies, where a dauntless effrontery, and a natural volubility of tongue, conspire to make him pass for a fellow of wit and spirit.

A bastard ambition makes him envy every great character; and he has just sense enough to know, that this qualification will never recommend him to the esteem of men of sense, or the favour of women of virtue, he has thence contracted an antipathy to both; and, by giving a boundless loose to universal malice, makes continual war against honour and reputation, wherever he finds them.

Hecatilla is a female firebrand, more dangerous, and more artfully vindictive, than Draco himself. Birth, wit and fortune, combine to render her conspicuous; while a splenetic envy sours her, otherwise amiable, qualities, and makes her dreaded as a poison doubly dangerous; grateful to the taste, yet mortal in effect. All who see H [...]catilla at a visit, where the brilliancy of her wit heightens the lustre of her charms, are imperceptibly deluded into a concurrence with her in opinion, and suspect not dissimulation under an air of frankness, nor a studied design of doing mischief in a seemingly casual stroke of wit. The most sacred character, the most exalted station, the fairest reputation, defend not against the infectious blast of sprightly raillery: borne on the wings of Wi [...], and supported by a blaze of Beauty, the fiery vapour withers the sweetest blossoms, and communicates to all who hear her, an involuntary dislike to those at whose merit she points her satyr.

At ev'ning thus the unsuspecting swain,

Returning homeward o'er the marshy plain,

Picas'd at a distance sees the lambent light,

And hasty follows the mischievous sprite;

Through brakes and puddles, over hedge and s [...]ile;

Rambles, [...], many a weary mile.

Confus'd and wond' [...] at the space he's gone,

Doubts, then believes, and hurries faster on:

The cheat detected, when the vapour's spe [...]t.

S [...]arce he's convinc'd, and hardly can [...],

[Page] Next to those cautions with respect to raillery, which, if we examine strictly, we shall find no better than a well-bred phrase for speaking ill of folks; it may not be amiss to warn our readers of a certain vehemence in discourse, exceedingly shocking to others, at the same time that it not a little exhausts themselves.

If we trace this error to its source, we shall find that the spring of it is an impatience at finding others differ from us in opinion; and can there be any thing more unreasonable, than to blame that disposition in them which we cherish in ourselves?

If submission be a thing so disagreeable to us, why should we expect it from the [...]? Truth can only justify tenaciousness in opinion. Let us calmly lay down what convinces us, and, if it is reasonable, [...] will hardly fail of persuading those to whom we speak. Heat begets heat: and the clashing of opinions seldom fails to strike up the fire of dissention.

As this is a foible more especially indecent in the fair sex, I think it will be highly necessary to offer another, and perhaps a more cogent argument to their consideration. Passion is a prodigious enemy to beauty: it ruffles the sweetest features, discolours the finest complexion, and, in a word, gives the air of a fury to the face of an angel. Far be it from me to lay restraints upon the ladies; but, an dissuading them from this method of enforcing their sentiments, I put them upon an easier way of effecting what they desire: for what can be denied to beauty, when speaking with an air of satisfaction? Complaisance does all that vehemence would extort, as anger alone can abate the influence of their charms.

Serene and [...]ild we view the ev'ning air,

The pleasing picture of the smiling fair;

A thousand charms our sev [...]ral senses me [...]t,

Cooli [...] the breeze, with fragrant odours sweet:

But, sudden, if the sable clouds deform

The azure sky, and threat the coming storm,

Ha [...]y we flee—ere yet the thunders roar,

And dread what we so much admir'd before.

To vehemence in discourse, let me join redundancy in it also, a fault flowing rather from carelessness than design: and which is more dangerous, from its being more neglected. Passion as I have [...], excites opposition; and that very opposition, to a man of tolerable sense, will be the strongest reproof for his inadvertency; whereas a person of a loquacious disposition, may often escape open [...]nsure from the respect due to his quality; or from an apprehension in those with whom he converses, that a check would but increase the evil; and, like curbing a hard-mouthed h [...]rse, serve only to make him run the faster: from whence the person in fault is often rivetted in his error, by mistaking a silent contempt, for profound attention.

Perhaps this short description may set many of my readers right; which, whatever they may think of it, I assure them is of no small importance. Conversation is a sort of bank, in which all who compose it have their respective shares. The man therefore who attempts to engross it, tresspasses upon the rights of his companions; [Page] and, whether they think fit to tell him so or no, will of consequence, be regarded as no fair dealer. Notwithstanding I consider conversation in this light. I think it necessary to observe, that it differs from other copartnerships in one very material point; which is this, that it is worse taken if a man pays in more than his proportion, than if he had not contributed his full quota, provided he be not too far deficient: for the prevention of which, let us have Horace's caution continually in our eye.

The indiscreet with blind aversion run

Into one fault, when they another shun.

It is the peculiar privilege of the fair, that, speaking or silent, they never offend. Who can be weary of hearing the softest harmony? or who, without pleasure, can behold beauty, when his attention is not diverted from her charms, by listening to her words? I would have stopt here, but that my deference for the ladies, obliges me to take notice, that some of their own sex, when past the noon of life, or in their wane of power from some other reason, are apt to place an inclination of obliging their hearers amongst those topics of detraction, by which they would reduce the lustre of those stars that now guild the hemisphere where they once shone.

From this cause only I would advise the reigning toasts, by an equality of behaviour, to avoid the censure of these ill-natured tattlers.

Such hapless fate attends the young and fair,

Expos'd to open force, and secret snare:

Pursu'd by men, warm with destructive fire,

Against their peace, while female frauds conspire.

Escap'd from those, in vain they hope for rest;

What fame's secure from an invidious jest?

By flight the deer, no more of dogs afraid,

Fall by a shot from some dark covert made;

So envious [...]ngues their foul intentions hide:

Wound, tho' unseen, and kill ere they're descry'd.

Of all the follies which men are apt to fall into, to the disturbance of others, and lessening of themselves, there is none more intolerable than continual egotism, and a perpetual inclination to selfpaneg [...]ic. The mention of this weakness is sufficient to expose it; since I [...]ink no man was ever possessed of so warm an affection for his own person, as deliberately to assert, that it, and its concerns, are proper topics to entertain company. Yet there are many, who, through want of attention, fall into this vein, as soon as the conversation begins to acquire life; they lay hold of every opportunity of introducing themselves, of describing themselves, and, if people are so dull as not to take the hint, of commending themselves; nay, what is more surprising than all this, they are amazed at the coldness of their auditors; forgetting that the same passion inspires almost every body; and that there is scarce a man in the room who has not a better opinion of himself, than of any body else.

Disquisitions of this sort into human nature belong properly unto [Page] sages in Polite Philosophy; for the first principle of true politeness, is, not to offend against such dispositions of the mind as are almost inseparable from our species. To find out, and methodize these, requires no small labour and application. The fruits of my researches on this subject I communicate freely to the public; but must, at the same time, exhort my readers to spare, now and then a few minutes [...]o such reflexions; which will at least [...]e attended with this good consequence, that it will open a scene which hath novelty, that powerful charm, to recommend it.

But I must beware of growing serious again; I am afraid my gravity may have disobliged some of the beau-monde already.

He who intends t' advise the young and gay,

Must quit the common road—the formal way,

Which hum-drum pedants take to make folks wise,

By praising virtue and decrying vice.

Let parsons tell what dreadful ills will fa [...]l

On such as listen when their passions call;

We from such things our pupils to affright,

Say not they're sins, but that they're unpolite.

To show their courage, beaus would often dare,

By blackest crimes, to brave old Luc [...]er:

But who of breeding nice, of carriage civil,

Would trespass on good manners for the devil;

Or, merely to display his want of fear,

Be damn'd hereafter, to be laugh'd at here.

It cannot be expected from me, that I should particularly criticise on all those foibles through which men are offensive to others in their behaviour; perhaps too, a detail of this kind, however exact, might be thought tedious; it may be construed into a breach of those rules, for a strict observance of which I contend. In order therefore to diversity a subject, which can no other way be treated agreeably, permit me to throw together a set of characters I once had the opportunity of seeing, which will afford a just picture of these ma [...] plots in conversation, and which my readers, if they please, may call the assembly of impertinents.

There was a coffee-house in [...]hat end of the town where I lodged some time ago, at which several gentlemen used to meet of an evening, who, from a happy correspondence in their humours and capacities entertained one another agreeably, from the close of the afternoon till it was time to go to bed.

About six months this society subsisted with great regularity, though without restraint. Every gentleman who frequented the house, and conversed with the crectors of this occasional club, were invited to pass an evening, when they thought fit, in a room, one pair of [...]airs set apart for that purpose.

The report of this meeting drew, one night when I had the honour of being there, three gentlemen of distinction, who were so well known [...]o most of the members, that admittance could not be refused them. One of them, whom I choose to call Major Ramble, turned of threescore, and who had had an excellent education, seized the discourse about an hour before supper, and gave us a very [Page] copious account of the remarks he had made in three years travels through Italy. He began with a geographical description of the dominions of his Sardinian majesty as duke of Savoy; and, after a digression on the fortifications of Turin, in speaking of which he showed himself a perfect engineer, he proceeded to the secret history of the intrigues of that court, from the proposal of the match with Portugal, to the abdication of king Victor Amadeus. After this he run over the general history of Milan, Parma, and Modena: dwelt half an hour on the adventures of the last duke of Mantua; gave us a hasty sketch of the court of Rome: transferred himself from thence to the kingdom of Naples, repeated the insurrection of Massaniello, and, at a quarter before ten, finished his observations with the recital of what happened at the reduction of that kingdom to the obedience of the present emperor. What contributed to make this conduct of his the more out of the way, was, that every gentleman in the room had been in Italy as well as he: and one of them, who was a merchant, was the very person at whose house the major resided when at Naples. Possibly he might imagine the knowledge they had in those things might give them a greater relish for his animadversions; or, to speak more candidly, the desire of displaying his own parts buried every other circumstance in oblivion.

Just as the major had done speaking, a gentleman called for a glass of water; and happened to say, after drinking it, that he found his constitution much mended since he left off malt liquor. Doctor Hectick, another of the strangers, immediately laid hold of this opportunity, and gave us a large account of the virtues of water; confirming whatever he advanced from the most eminent physicians. From the main subject, he made an easy transition to medical baths and springs. Nor were his searches bounded by our own country; he condescended to acquaint us with the properties of the springs of Bourbon, particularized the genuine smell of Spa water, applauded the wonderful effects of the Pierpont mineral; and, like a true patriot, wound up his disquisitions with preferring Astrop wells (within three miles of which he was born) to them all. It was now turned of eleven; when the major and the doctor took their leaves and went away together in a hackney-coach.

The company seemed inclinable to extend their usual time of sitting, in order to divert themselves after the night's fatigue. When, Mr. Papilio, the third new comer, after two or three severe reflexions on the oddity of some people's humours, who were for imposing their own idle conceits as things worthy the attention of a whole company; though, at the same time, their subjects are trivial, and their manner of treating them insipid: for my part, continued he, gentlemen, most people do me the honour to say, that few persons understand medals better than I do. To put the musty stories of these queer old men out of our heads, I'll give you the history of a valuable medallion, which was sent me about three weeks ago from Venice. Without staying for any further mark of approbation than silence, he entered immediately on a long dissertation; in which he had scarce proceeded ten minutes, before his auditors, losing all patience, followed the example of an old Turkey merchant, who, takin [...] [...] hat and gloves, went directly down stairs without saying [...] word.

[Page] Animadversions on what I have related, would but trespass on the patience of my readers; wherefore, in the place of them, let me offer a few remarks in verse, where my genius may be more [...]t liberty, and vivacity atone for want of method.

Who would not choose to [...] the gen'ral scorn,

And fly contempt [...] a thing so hardly borne.

This to avoid—let not your tales be long;

The endless speaker's ever in the wrong,

And all abhor intemperance of tongue.

Though with a fluency of easy sounds,

Your copious speech with every grace abounds;

Though wit adorn, and judgment give it weight;

Discretion must your vanity abate.

Ere your tir'd hearers put impatience on,

And wonder when the larum will be done.

Nor think by art attention can be wrought;

A flux of words will ever be a fault.

Things without limit we, by nature, blame;

And soon are cloy'd with pleasure, if the same.

Hitherto we have dwelt only on the blemishes of conversation, in order to prevent our readers committing such offences as absolutely destroy all pretences to politeness. But as a man cannot be said to discharge the duty he owes to society, who contents himself with barely doing nothing amiss: so lectures on Polite Philosophy, after removing these obstacles, may reasonably be expected to point out the method whereby true politeness may be obtained. But, alas! that is not to be done by words; rocks and tempests are easily painted, but the rays of Ph [...]bus defy the pencil.

Methinks I see my auditors in surprise. What, say they, have we attended so long in vain? Have we listened to no purpose? Must we content ourselves with knowing how necessary a thing politeness is, without being told how to acquire it? Why really, gentlemen, it is just so. I have done all for you that is in my power; I have shown you what you are not to be; in a word, I have explained politeness negatively; if you would know it positively, you must seek it from company and observation. However to show my own good breeding, I will be your humble servant as far as I can that is, I'll open the door, and introduce you, leaving you [...] at the single point where I can be of no further use, id [...]est, application,

The world is a school, wherein men are first to learn, and then to practise. As fundamentals, in all sciences ought to be well understood, so a man cannot be too attentive at his first becoming acquainted with the public; for experience is a necessary qualification in every distinguished character, and is as much required in a fine gentleman as in a fine statesman. Yet it is to be remarked, that experience is much sooner acquired by some, than by others; for it does not consist so much in a copious remembrance of whatever has happened, as in a regular retention of what may be useful; as a man is properly styled learned, from his making a just use of reading, and not from his having [...]erused a multitude of books.

As soon as we have gained knowledge, we shall find the best [Page] way to improve it will be exercise; in which two things are carefully to be avoided, positiveness and affectation. If to our care in shunning them, we add a desire of obliging those with whom we converse, there is little danger, but that we become all we wish; and politeness, by an imperceptible gradation, will enter into our minutest actions, and give a polish to every thing we do.

Near to the far extended coasts of Spain,

Some islands triumph o'er the raging main,

Where dwelt of old—as tuneful poets say,

Slingers, who bore from all the prize away.

While infants yet, their feeble nerves they try'd;

Nor needed food, till won by art supply'd.

Fixt was the mark—the young'ster oft in vain,

Whirl'd the misguided stone with fruitless pain;

Till, by long practice, to perfection brought,

With easy slight the former task they wrought.

Swift from their arm th' un [...]ing pebble flew,

And, high in air, the fluttering victim flew.

So in each art, men rise but by degrees,

And months of labour lead to years of ease.

The Duke de Rochesoucalt, who was esteemed the most brilliant wit in France, speaking of politeness, says, that a citizen will hardly acquire it at court, and yet may easily attain it in the camp. I shall not enter into the reason of this, but offer my readers a shorter, pleasanter, and more effectual method of arriving at the summit of genteel behaviour; that is, by conversing with the ladies.

Those who aim at panegyric, are wont to assemble a throng of glittering ideas, and then with great exactness, clothe them with all the elegance of language, in order to their making the most magnificent figure when they come abroad in the world. So copious a subject as the praises of the fair, may, in the opinion of my readers, lay me under great difficulties in this respect. Every man of good understanding, and fine sense, is in pain for one who has undertaken so hard a task: hard indeed to me, who, from many years study of the sex, have discovered so many perfections in them, as scarce as many years more would afford me time to express. However not to disappoint my readers, or myself, by foregoing that pleasure I feel in doing justice, to the most amiable part of the creation, I will indulge the natural propensity I have to their service, and paint, though it be but in miniature, the excellencies they possess, and the accomplishments which by reflexion they bestow.

As when some poet, happy in his choice

Of an important subject—tunes his voice

To sweeter sounds, and more exalted strains,

Which from a strong reflexion he attains:

As Homer, while his heroes he records,

Transfuses all their fire into his words;

So we, intent the charming sex to please,

Act with new life, and an unwonted [...]ase:

Beyond the limits of [...] genius sear,

And feel an ardour [...] unknown, before.

[Page] Those who, from wrong ideas of things, have forced themselves into a dislike of the sex, will be apt to cry out, where would this fellow run? Has he so long studied women, and does he not know what numbers of affected prudes, gay coquettes, and giddy impertinents, there are amongst them?—Alas! gentlemen, what mistakes are these? How will you be surprised, if I prove to you, that you are in the same sentiments with me: and that you could not have so warm resentments at these peccadilloes, if you did not think the ladies are more than mortal?

Are the faults you would pass by in a friend, and smile at in an enemy, crimes of so deep a die in them, as not to be forgiven? And can this slow from any other principle, than a persuasion, that they are more perfect in their nature than we, and their guilt the greater therefore, in departing even in the smallest degree from that perfection? Or, can there be a greater honour to the sex, than this dignity, which even their enemies allow them to say, truth, virtue and women, owe less to their friends than their foes? since the virtuous, in both cases, charge their own want of taste on the weakness of human nature; pursue grosser pleasures because they are at hand; and neglect the more refined, as things of which their capacities afford them no idea.

Born with a servile gust to sensual joy,

Souls of low taste the sacred flame destroy;

By which, allied to the [...]thertal fire,

Celestial views the hero's thoughts inspire;

Teach him in a sublimer path to move,

And urge him on to glory and to love:

Passions which only give a right to fame;

To present bliss and to a deathless name.

While those mean wretches, with just shame o'er spread,

Live on unknown—and are, unheard of, dead.

Mr. Dryden, who knew human nature perhaps as well as any man who ever studied it, has given us a just picture of the force of female charms, in the story of Cymon and Iphigenia. Boccace, from whom he took it, had adorned it with all the tinsel finery an Italian composition is capable of. The English poet, like some English travellers, gave sterling silver in exchange for that superficial gilding; and bestowed a moral where he found a tale. He paints, in [...], a soul buried in a confusion of ideas, inflamed with so little fire, as scarce to struggle under the load, or afford any glimmerings of sense. In this condition, he represents him struck with the rays of Iphigenia's beauty; kindled by them, his mind exerts its powers, his intellectual faculties seem to awake; and that uncouth ferocity of manners, by which he had hitherto been distinguished, gave way to an obliging behaviour, the natural effect of love.

The moral of this fable is a truth which can never be inculcated too much. It is to the fair sex we owe the most shining qualities of which ours is master: as the ancients insinuated, with their usual address, by painting both the Virtues and Graces as females. Men of true taste feel a natural complaisance for women when they con [...]se with them, and fall, without knowing it, upon every art of [Page] pleasing; which is the disposition at once the most grateful to others, and the most satisfactory to ourselves. An intimate acquaintance with the other sex fixes this complaisance into a habit, and that habit is the very essence of politeness.

Nay, I presume to say, politeness can be no other way attained. Books may furnish us with right ideas, experience may prove our judgments, but it is the acquaintance of the ladies only, which can bestow that easiness of address, whereby the fine gentleman is distinguished from the scholar and the man of business.

That my readers may be perfectly satisfied in a point, which I think of so great importance, let us examine this a little more strictly.

There is a certain constitutional pride in men, which hinders their yielding in point of knowledge, honour or virtue, to one another. This immediately forsakes us at the sight of women. And the being accustomed to submit to the ladies gives a new turn to our ideas, and opens a path to reason, which she had not trod before. Things appear in another light, and that degree of complasancy seems now a virtue, which heretofore we regarded as a meanness.

I have dwelt the longer on the charms of the sex, arising from the perfection visible in their exterior composition, because there is the strongest analogy between them, and excellencies which, from a nicer inquiry, we discover in the minds of the fair. As they are distinguished from the robust make of man by that delicacy, exp [...]ssed by nature, in their form; so the severity of masculine sense is softened by a sweetness peculiar to the female soul.

A native capacity of pleasing attends them through every circumstance of life; and, what we improperly call the weakness of the sex, gives them a superiority unattainable by force.

The fable of the north wind and the sun, contending to make the man throw off his cloak, is not an improper picture of the specific difference between the powers of either sex. The blustering fierceness of the former, instead of producing the effect at which it aimed, made the fellow but wrap himself up the closer; yet no sooner did the sun beams play, than that which before protected, became now an incumbrance.

Just so, that pride which makes us tenacious in disputes between man and man, when applied to the ladies, inspires us with an eagerness not to contend, but to obey.

To speak sincerely and philosophically, women seem designed by Providence to spread the same splendour and cheerfulness through the intellectual economy, that the celestial bodies diffuse over the material part of the creation. Without them, we might indeed contend, destroy, and triumph over one another. Fraud and force would divide the world between them: and we should pass our lives, like slaves, in continual to [...]l, without the prospect of pleasure or relaxation.

It is the conversation of women that gives a proper bias to our inclinations, and, by abating the ferocity of our passions, engages us to that gentleness of deportment which we style humanity. The tenderness we have for them, softens the ruggedness o [...] our own nature; [Page] and the virtues we put on to make the better figure in their eyes, keep us in humour with ourselves.

I speak it without affectation or vanity, that no man has applied more assiduously than myself to the study of the fair sex; and I over it with the greatest simplicity of heart, that I have not only [...] the most engaging and most amiable, but also the most generous and most heroic qualities amongst the ladies; and that I have discovered more of candour, disinterestedness, and fervour in their friendships, than in those of our own sex, though I have been very careful, and particularly happy in the choice of my acquaintance.

My readers will, I dare say, observe, and indeed I desire they should, a more than ordinary zeal for inculcating a high esteem of, and a sincere attachment to the fair. What I propose from it, is to rectify certain notions, which are not only destructive of all politeness, but, at the same time, detrimental to society, and incompatible with the dignity of human nature. These have, of late years, spread much among those who assume to themselves the title of fine gentlemen; and, in consequence thereof, talk with great freedom of those from whom they are in no danger of being called to an account. There is so much of baseness, cowardice, and contempt of truth, in this way of treating those who are alone capable of making [...]s truly and rationally happy, that, to consider the crime, must be sufficient to make a reasonable man abhor it. Levity is the best excuse for a transient slip of this kind: but to persist in it, is evidently descending from our own species, and, as far as we are able, putting on the brute.

Fram'd to give joy, the lovely sex are seen,

Beauteous their form, and heav'nly their mien;

Silent, they charm the pleas'd beholder's sight;

And speaking, strike us with a new delight:

Words, when pronounc'd by them bear each a dart;

Invade our ears, and wound us to the heart.

To no ill ends the glorious passion sways;

By love and honour bound, the youth obeys;

Till by his service won, the grateful fair

Consents, in time to ease the lover's care;

Seals all his hopes, and in the bridal kiss,

Gives him a title to untainted bliss.

I choose to put an end to my lecture on politeness here, because, having spoken of the ladies, I would not descend again to any other subject. In the current of my discourse, I have taken pains to show the use and amiableness of the art which this treatise was written to recommend: and have drawn, in as strong colours as I was able, those [...] in behaviour, which men, either through giddiness, or a wrong turn of thought, are most likely to commit.

Perhaps the grave may think I have made politeness too important a thing from the manner in which I have treated it: yet, if they will but reflect, that a statesman, in the most august assembly, a lawyer of the deepest talents, and a divine of the greatest parts, must, notwithstanding, have a large share of [...] in order to engage the attention, and bias the inclinations of [...], before [Page] [...]e can persuade them; they'll be of another opinion: and confess, that some care is due to acquiring that quality which must set off all the rest.

The gayer part of my readers may probably find fault with those [...] which may result from the rules I have here laid down: but I would have these gentlemen remember, that I point out a way whereby, without the trouble of study, they may be enabled to make no despicable figure in the world; whi [...], on [...]ature deliberation, I flatter myself they will think no ill exchange. The ladies will, I hope, repay my labours, by not being displeased with this after of my service. And thus, having done all in my power towards making folks agreeable to one another, I rest plea [...]ed with the hope of having procured a favourable reception for myself.

When gay Petroni [...]s, to correct the age,

Gave way, of old, to his satyric rage;

This [...]tley form [...]e for his writings chose,

And checquer'd lighter verse with gracer prose.

When, with just malice he d [...]sign'd to shew

How far unbounded vice, at last, would go;

In prose we read the execrable tale,

And see the face of sin without a veil.

But when his soul, by some soft theme inspir'd,

The aid of tuneful poetry requir'd;

His numbers with peculiar sweetness [...],

And in his easy verse we see the man;

Learn'd, without pride; of taste correct, yet free

Alike from niceness, and from pedantry:

Careless of wealth, yet liking decent show:

In fine, by birth a wit, by trade a bea [...].

Freely he ce [...]sur'd a licentious age,

And him a copy, though with cha [...]ter page;

Expose the evils in which brutes delight,

And show how easy 'tis to be polite;

Exhort our [...] youth—to mend in time,

And lectures give—for mem'ry's sake, in rhyme:

Teaching this ART—to pass through life at ease,

Pleas'd in ourselves, while all around we please.

Notes

*

Banquetting House.

↵

TEN PRECEPTS, Which WILLIAM, Lord Burghley, Lord High Treasurer of England, gave to his second Son, Robert [...]ecil, afterwards the Earl of Salisbury.

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SON ROBERT,

THE virtuous inclination of thy matchless mother; by whose tender and godly care thy infancy was governed; together [...] thy education under so [...]ealous and excellent a tutor, puts me in [...] ther assurance than hope, that thou art not ignorant of that [...], which is only able to make thee happy as well in thy death as life; I mean, the true knowledge and worship of thy Creator and Redeemer: without which all other things are vain and miserable. So, that thy youth being guided by so sufficient a teacher, I make no doubt but he will furnish thy life with divine and moral documents. Yet, that I may not cast off the care beseeming a parent towards his child; or that thou shouldst have cause to derive thy whole felicity and welfare rather from others than from whence thou receivedst thy breath and being; I think it sit and agreeably to the affection I bear thee, to help thee with such rules and advertisements for squaring of thy life, as are rather gained by experience than by reading. To the end, that entering into this exorbitant age, thou mayest be the better prepared to [...] scandalous courses where unto the world, and the lack of experience may easily draw thee. And, because I will not confound thy memory, I have reduced them into ten precepts; and next to Moses' tables, if thou imprint them in thy mind, thou shalt reap the benefit, and I the content. And they are these following:

I. When it shall please God to bring thee to man's estate, use great providence and circumspection in choosing thy wife; for from thence will spring all thy future good or evil. And it is an action of life, like unto a stratagem in war; wherein a man can err but once. If thy estate be good, match near home and at leisure; if weak, far off and quickly. Inquire diligently of her disposition, and how her parents have been inclined in their youth. Let her not be poor, how generous soever. For a man can buy nothing in the market with gentility. Nor choose a base and uncomely creature altogether for wealth; for it will cause contempt in others, and loathing in thee. Neither make choice of a dwarf, or a fool; for, by the one thou shalt beget a race of pigmies; the other will be thy continual disgrace; and it will yirke thee to hear her talk. For thou shalt find it, to thy great grief, that there is nothing more fulsome than a she-fool.

And, touching the guiding of thy house, let thy hospitality be moderate; and, according to the means of thy estate, rather plentiful than sparing, but not costly. For I never knew a man grow poor by keeping an orderly table. But some consume themselves through secret vices, and their hospitality bears the blame. But banish [Page] swinish drunkards out of thine house, which is a vice impairing health, consuming much, and makes no show. I never heard praise ascribed to a drunkard, but for the wellbearing of his drink; which is a better commendation for a brewer's horse or a drayman than either a gentleman, or a serving man. Beware that thou spend not above three of four parts of thy revenues, nor above a third part of that in thy house. For the other two parts will do no more than defray thy extraordinaries, which always surmount the ordinary by much: otherwise thou shalt live, like a rich beggar, in continual [...]. And the needy man can never live happily nor contentedly. For every disaster makes him ready to mortgage or sell. And that gentleman, who sells an acre of land, sells an ounce of credit. For gentility is nothing else but ancient riches. So that if the foundation shall at any time sink, the building must need follow.—So much for the first precept.

II. Bring thy children up in learning and obedience, yet without outward austerity. Praise them openly, reprehend them secretly, give them good countenance and convenient maintenance according to thy ability; otherwise thy life will seem their bondage, and what portion thou shalt leave them at thy death, they will thank death for it, and not thee. And I am persuaded tha [...] [...]he foolish c [...]ckering of some parents, and the over-stern carriage of others, cause more men and women to take ill courses, than their own vicious inclinations. Marry thy daughters in time, left they marry themselves. And suffer not thy sons to pass the Alps. For they shall learn nothing there but pride, blasphemy and atheism. And if by travel they get a few broken languages, that shall profit them nothing more than to have one meat served in divers dishes. Neither, by my consent, shalt thou train them up in wars. For he that sets up his rest to live by that profession, can hardly be an honest man or a good christian. Besides, it is a science no longer in request than use. For soldiers in peace are like chimneys in summer.

III. Live not in the country without corn and cattle about thee. For he that putteth his hand to the purse for every expence of household, is like him that keepeth water in a sieve. And what provision thou shalt want, learn to buy it at the best hand. For there is one penny saved in four, betwixt buying in thy need, and when the markets and seasons serve fittest for it. Be not served with kinsmen, or friends, or men intreated to stay; for they expect much and do little; nor with such as are amorous, for their heads are intoxicated. And keep rather too few, than one too many. Feed them well, and pay them with the most; and then thou mayest boldly require service at their hands.

IV. Let thy k [...]ndred and allies be welcome to thy house and table. Grace them with thy countenance, and father them in all honest actions. For by these means thou shalt find them so many advocates to plead an apology for thee behind thy back. But shake off those glow-worms, I mean parasites and sycophants, who will feed and fawn upon thee in the summer of prosperity, but in adverse storms, they will shelter thee no more than an arbor in [...].

V. Beware of suretyship for thy best friends. He that pay [...]th another man's debts, seeketh his own decay. But if thou canst not otherwise choose, rather lend thy money thyself upon good bonds, [Page] although thou borrow it. So shalt thou secure thyself and pleasure thy friend. Neither borrow money of a neighbour or a friend, but of a stranger; where paying for it, thou shalt hear no more of it. Otherwise thou shalt eclipse thy credit, lose thy freedom, and pay as dear as to another. But in borrowing of money be precious of thy word. For he that hath care of keeping days of payment, is lord of another man's purse.

VI. Undertake no suit against a poor man without receiving much wrong. For, besides that thou makest him thy compeer, it is a base conquest to triumph where there is small resistance. Neither attempt law against any man before thou be fully resolved that thou hast right on thy side; and then spare not for either money or pains. For a cause or two so followed and obtained, will free thee from suits great part of thy life.

VII. Be sure to keep some great man thy friend, but trouble him not for trifles. Compliment him often with many, yet small gifts, and of little charge. And if thou hast cause to bestow any great gratuity, let it be something which may be daily in sight. Otherwise, in this ambitious age, thou [...] remain like a hop without a pole; live in obscurity, and be made a foot-ball for every insulting companion to spurn at.

VIII. Towards thy superiors, be humble, yet generous. With thine equals, familiar, yet respective. Towards thine inferiors, show much humanity, and some familiarity; as to bow the body, stretch forth the hand, and to uncover the head: with such like popular compliments. The first prepares thy way to advancement. The second make [...] thee known for a man well bred▪ The third gains a good report; which once got is easily kept. For right humanity takes such deep root in the minds of the multitude, as they are easier gained by unprofitable curtesies than by churlish benefits. Yet I advise thee not to affect or neglect popularity too much. Seek not to be Essex: shun to be Rawleigh.

IX. Trust not any man with thy life, credit, or estate. For it is mere folly for a man [...]o enthral himself to a friend, as though occasion being offered, he should not dare to become thy enemy.

X. Be not scurrilous in conversation, nor satyrical in thy jests. The one will make thee unwelcome to all company; the other pulls on [...]uarrels, and gets thee hatred of thy best friends. For suspicious jests (when any of them favour of truth) leave a bitterness in the minds of those which are touched. And, albeit I have already point [...] yet I think it necessary to leave it to thee as a [...]. Because I have seen many so prone to quip and gird as [...] would [...] ther lose their friend than their just. And if perchance their boiling brain yield a quaint scoff, they will travail to be delivered of it as a woman with child. These [...]ble fancies are but the froth of w [...]t.

THE WAY TO WEALTH, Written by Dr. FRANKLIN, Being the Preface to an old Pennsylvania Almanac, called Poor Richard improved.

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Courteous Reader!

I HAVE heard, that nothing gives an author so great a pleasure, as to find his works respectfully quoted by others▪ Judge, then, how much I must have been gratified by an incident I am going to relate you. I stopped my horse lately, where a great number of people were collected at an auction of merchants goods. The hour of sale not being come, they were conversing on the badness of the times, and one of the company called to a plain clean Old Man, with white locks,—'Pray, Father Abraham, what think you of the times? Will not these heavy taxes quite ruin the country? How shall we be ever able to pay them? What would you advise us to?—Father Abraham stood up, and replied, 'If you would have my advice, I will give it you in short, "for a word to the wise is enough", as Poor Richard says.' They joined in desiring him to speak his mind, and gathering round him he proceeded as follows:

'Friends, says he, the taxes are indeed very heavy; and if those laid on by the government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us, by allowing an abatement. However, let us hearken to good advice, and something may be done for us: "God helps them that help themselves," as Poor Richard says.

I. 'It would be thought a hard government that should tax its people one tenth part of their time, to be employed in its service: but idleness taxes many of us much more; sloth, by bringing on diseases, absolutely shortens life.—"Sloth, like rust, consumes faster than labour wears, while the key used is always bright," as Poor Richard says.—"But dost thou love life, then do not squander time, for that is the stuff life is made of," as Poor Richard says.—How much more than is necessary do we spend in sleep; forgetting that "The sleeping fox catches no poultry, and that there will be sleeping enough in the grave," as Poor Richard says.

'If time be of all things the most precious, wasting time must be', as Poor Richard says. "the greatest prodigality;" since, as he elsewhere tells us, "Lost time is never found again; and what we call time enough, always proves little enough:" Let us then up and be doing, and doing to the purpose; for by diligence we shall do more with less perplexity. "Sloth makes all things difficult, but industry all easy; and, he that riseth [...], must trot all day, and shall scarce overtake his business at might; while laziness travels so slowly, that poverty soon overtakes [...]. Drive thy business, [Page] let not that drive thee; and early to bed, and early to rise, makes a man healthy, wealthy, and wise," as Poor Richard says.

'So what signifies wishing and hoping for better times? We may make these times better, if we bestir ourselves. Industry need not wish, and he that lives upon hope will die fa [...]ing "There are no gains without pains; then help hands, for I have no lands," or, if I have, they are smartly taxed. "He that hath a trade, hath [...] estate; and he that hath a calling, hath an office of profit and honour," as Poor Richard says; but then the trade must be worked at, and the calling well followed, or neither the estate nor the office will enable us to pay our taxes. If we are industrious, we shall never starve; for, "at the working man's house hunger looks in, but dares not enter." Nor will t [...]e bailiff or the constable enter, for, "Industry pays debts, while despair encreaseth them." What though you have found no treasure, nor has any rich relation left, you a legacy, "Diligence is the mother of good luck, and God gives all things to industry. Then plow deep, while sluggards sleep, and you shall have corn to sell and to keep."—Work while it is called to-day, and for you know not how much you may be [...] to-morrow. "One to-day is worth two to-morrows," at Poor Richard says; and farther, "never leave that till to-morrow, which you can do [...]o-day." If you were a servant, would you not be ashamed that a good master should catch you idle? Are you then your own master? Be ashamed to catch yourself idle, when there is so much to be done for yourself, your family, and your country. Handle your tools without mittens; remember, that "The cat in gloves catches no mice," as Poor Richard says. It is true, there is much to be done, and, perhaps, you are weak handed; but stick to it steadily, and you will see great effects; for, "Constant dropping wears away stones; and by diligence and patience the mouse a [...]e in two the cable; and little strokes sell great oaks."

'Methinks I hear some of you say, "Must a man afford himself no leisure?" I will tell thee, my friend, what Poor Richard says; "Employ thy time well, if thou meanest to gain leisure; and, since thou art not sure of a minute, throw not away an hour." Leisure is time for doing something useful; this leisure the diligent man will obtain, but the lazy man never; for, "A life of leisure and a life of laziness are two things. Many without labour, would live by their wits only, but they break for the want of stock;" whereas industry gives comfort, and plenty, and respect. "Fly pleasures, and they will follow you. The diligent spinner has a large shift; and now I have a sheep and a cow, every body bids me good-morrow."

II. 'But with our industry we must likewise be steady, settled, and careful, and oversee our own affairs with our own eyes, and not trust too much to others; for, as Poor Richard says,

I never saw an oft-removed tree,

Nor yet an oft-removed family,

That throve so well as those that settled be."

And again, "Three removes are as bad as a fire;" and again. "Keep thy shop, and thy shop will keep thee, and again, "If you would have your business done, go; i [...] not, send." And again,

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He that by the plough would thrive,

Himself must either hold or drive.

And again. "The eye of a master will do more work than both his hands;" and again, "Want of care does us more damage than want of knowledge; and again, "Not to oversee workmen, is to leave them your purse open; trusting too much to others care is the ruin of many;" for "If you would have a faithful servant, and one that you like, serve yourself. A little neglect may breed great mischief; for want of a nail the shoe was lost; for want of a [...] the horse was lost; and for want of a horse the rider was lost," being overtaken and s [...]ain by the enemy; all for want of a little care about a horse-shoe nail.

III. 'So much for industry, my friends, and attention to one's own business; but to these we must add frugality, if we would make our industry more certainly successful. A man may, if he knows not how to save as he gets, "keep his nose all his life to the grindstone, and die not worth a gro [...]t at last. A fat kitchen makes a lean will;" and

Many estates are spent in the getting,

Since women for tea forsook spinning and knitting,

And men for punch forsook he wing and splitting.

"If you would be wealthy, think of saving, as well as of getting. The Indies have not made Spain rich, because her out goes are greater than her incomes."

'Away, then, with your expensive follies, and you will not th [...]n have so much cause to complain of hard times, heavy taxes, and chargeable families for

Women and wine, game and deceit,

Make the wealth small, and the want great.

And farther, "What maintains one vice, would bring up two children." You may think, perhaps, that a little tea or a little punch now and then, diet a little more costly, cloaths a little finer, and a little entertainment now and then, can be no great matter; but remember, "Many a little makes a mickle." Beware of little expences; "A small leak will sink a great ship," as Poor Richard says; and again, "Who dainties love, shall beggars prove;" and moreover, "Fools make feasts, and wise men eat them." Here you are all got together to this sale of fineries and nick-nacks. You call them goods: but, if you do not take care, they will prove [...] to some of you. You expect they will be so [...]d cheap, and, perhaps, they may for less than they cost; but, if you have no occasion for them, they must be dear to you. Remember what Poor Richard says, "Buy what thou hast no need of, and ere long thou shalt sell thy necessaries." And again, "At a great pennyworth p [...]use a while." He means, that perhaps the cheapness is apparent only, and not real; or the bargain, by straitening thee in thy business, may do thee more harm than good. For in another place he says, "Many have been ruined by buying good pennyworths." Again, "It is foolish to lay out money in a purchase of repentance;" and yet this folly is practised every day at auctions, for want of minding the Almanac. Many a one, for the sake of finery on the back, has gone with a hungry belly, and have starved their families; "Silks and sattins, scarlets and velvets, put out the kitchen fire," [Page] as Poor Richard says. These are not the necessaries of life; they can scarcely be called the conveniences; and yet only because they look pretty, how many want to have them? By these, and other extravagancies, the genteel are reduced to poverty, and forced to borrow of those whom they formerly despised, but, who through industry and frugality, have maintained their standing; in which case it appears plainly, that "A ploughman on his legs is higher than a gentleman on his knees," as Poor Richard says. Perhaps they have had a small estate left them, which they knew not the getting of; they think, "It is day, and will never be night;" that a little to be spent out of so much is not worth minding; but "Always taking out of the meal-tub, and never putting in, soon comes to the bottom," as Poor Richard says; and then, "When the well is dry, they know the worth of water." But this they might have known before, if they had taken his advice: If you would know the value of money, go and try to borrow some; for "He that goes a borrowing goes a sorrowing," as Poor Richard says; and, indeed, so does he that lends to such people, when he does not get it again, Poor D [...]k farther advises and says,

Fond pride of dress is sure a very curse;

Ere fancy you consult, consult your purse.

And again, "Pride is as loud a beggar as Want, and a great deal more [...]a [...]cy." When you have bought one fine thing, you must buy ten more, that your appearance be all of a-piece; but Poor Dick says, "It is easier to suppress the first desire, than to satisfy all that follow it:" And it is as truly folly for the poor to ape the rich, as for the frog to swell, in order to equal the ox.

Vessels large may venture more,

But little boats should keep near shore.

It is, however, a folly soon punished: for, as Poor Richard says, "Pride that dines on vanity, sups on contempt: Pride breakfasted with plenty, dined with poverty, and supped with infamy." And, after all, of what use is this pride of appearance, for which so much is risked, so much is suffered? It cannot promote health, nor case pain; it makes no increase of merit in a person; it creates envy; it hastens misfortune.

'But what madness must it be to [...]un in d [...]bt for these superstuities? We are offered, by the terms of this sale, six months credit; and that, perhaps, has induced some of us to attend it, because we cannot spare the ready money, and hope now to be fine without it. But ah! think what you do when you run in debt; you give to another power over your liberty. If you cannot pay at the time, you will be ashamed to see your creditor; you will be in fear when you speak to him; you will make poor, pitiful, sneaking, excuses; and, by degrees, come to lose your veracity, and sink into base downright lying; for "The second vice is lying, the first is running in debt," as Poor Richard says; and again to the same purpose, "Lying rides upon Debt's back;" whereas a free-born American ought not to be ashamed to see or to speak to any man living. But poverty often deprives a man of all spirit and virtue. "It is hard for an empty bag to stand upright." What would you think of that prince, or of that government, who should issue an edict forbidding you to dress like a gentleman or gentlewoman, on pain of [Page] imprisonment or servitude?—Would you not say you were free, have a right to dress as you please, and that such an edict would be a breach of your privileges, and such a government tyrannical? And yet you are about to put yourself under that tyranny, when you run in debt for such dress! Your creditor has authority, at his pleasure, to deprive you of your liberty, by confining you in goal for life, or by selling you for a servant, if you should not be able to pay him. When you have got your bargain, you may, perhaps, think little of payment; but as Poor Richard says, "Creditors have better memories than debtors; creditors are a superstitious sect, great observers of set days and times." The day comes round before you are aware, and the demand is made before you are prepared to satisfy it: or, if you bear your debt in mind, the term which at first seemed so long, will, as it lessens, appear extremely short. Time will seem to have added wings to his heels as well as his shoulders. "Those have a short Lent who owe money to be paid at Easter." At present, perhaps, you may think yourselves in thriving circumstances, and that you can bear a little extravagance without injury: but

For age and want save while you may,

No morning sun lasts a whole day.

Gain may be temporary and uncertain, but ever, while you live, expence is constant and certain; and, "It is easier to build two o [...]imnies, than to keep one in fuel," as Poor Richard says: So, "Rather go to bed supperless than rise in debt."

Get what you can, and what you get hold,

'Tis the stone that will turn all your lead into gold.

And when you have got the philosopher's stone, sure you will no longer complain of bad times or the difficulty of paying taxes.

IV. 'This doctrine, my friends, is reason and wisdom: but, after all, do not depend too much upon your own industry, and frugality, and prudence, though excellent things; for they may all be blasted without the blessing of Heaven; and, therefore, ask that blessing humbly, and be not uncharitable to those that at present seem to want it, but comfort and help them. Remember Job suffered, and was afterwards prosperous.

'And now, to conclude, "Experience keeps a dear school, but fools will learn in no other," as Poor Richard says, and scarce in that; for, it is true, "We may give advice, but we cannot give conduct;" however, remember this, "They that will not be counselled, cannot be helped;" and further, that, "If you will not hear Reason, she will surely rap your knuckles," as Poor Richard says.'

Thus the old gentleman ended his harangue. Th [...] people heard it, and approved the doctrine, and immediately practised the contrary, just as if it had been a common sermon; for the auction opened, and they began to buy extravagantly.—I found the good man had thoroughly studied my Almanacs, and digested all I had dropt on these topics during the course of twenty-five years. The frequent mention he made of me m [...]st have tired any one else; but my vanity was wonderfully delighted with it, though I was conscious that not a tenth part of the wisdom was my own, which be ascribed to me; but rather the gleanings that I had made of the [Page] sense of all ages and nations. However, I resolved to be the better for the echo of it; and, tho [...]gh I had at first determined to buy [...] for a new coat, I went away, resolved to wear my old one a little longer. Reader, if th [...] wilt do the same, thy profit will be as great as mine.

I am, as ever, Thine to serve thee, RICHARD SAUNDERS.

SELECT SENTENCES. IN PRAISE OF VIRTUE.

Virtue is of intrinsic value and good desert, and of indispe [...] obligation; not the creature of will, but necessary and [...] not local o [...] temporary, but of equal extent and antiquity with th [...] divine mind; not a mode of sensation, but everlasting truth; [...] dependent on power, but the guide of all power. Virtue is th [...] foundation of honour and esteem, and the source of all beauty [...] der, and happiness in nature. It is what confers value on all [...] other endowments and qualities of a reasonable being, to which they ought to be absolutely subservient, and without which the more e [...]inent they are, the more hideous deformities and the greater curses they become. The use of it is not confined to [...] stage of our existence, or to any particular situation we can b [...] in, but reaches through all the periods and circumstances of our [...]. Many of the endowments and talents we now possess, and of which we are too apt to be proud, will cease entirely with the [...] state, but this will be our ornament and dignity in every [...] state to which we may be removed. Beauty and wit will [...], learning will v [...]nish away, and all the arts of life be soon forg [...]t, but virtue will remain for ever. This unites us to the whole ratioonal creation, and fits us for conversing with any order of superi [...] natures, and for a place in any part of God's works. It proc [...] [...]s the approbation and love of all wise and good beings, and [...] ders them our allies and friends—But what is of unspeakably greater consequence is, that it makes God our friend, assimilates and [...] our minds to his, and engages his Almighty power in our defence. Superior beings of all ranks are bound by it no less than ourselves. It has the same authority in all worlds that it has in this. The further any being is advanced in excellence and perfection, the greater is his attachment to it, and the more he is under its influence. To say no more, 'tis the law of the whole universe; it stands first in the estimation of the Deity; its original is his nature; and it is the very object that makes him lovely.

Such is the importance of virtue.—Of what consequence, therefore, [Page] is it that practise it.—There is no argument or motive, which is at all fitted to influence a reasonable mind which does not call [...]s to this. One virtuous disposition of soul is preferable to the [...] natural accomplishments and abilities, and of more value th [...] all the treasures of the world. If you are wise, then, study virtue, and condemn every thing that can come in competition with it. Remember, that nothing else deserves one anxious thought or wish. Remember, that this alon [...] is honour, glory, wealth and [...]. Secure this, and you secure every thing, lose this, and all is lost.

ON CRUELTY TO INFERIOR ANIMALS.

Men is that link of the chain of universal exist [...]nce, by which spiritual and corporal beings are united: [...] the numbers and variety of [...] latter, his inferiors, are almost infinite, so probably are those of the former his superiors; and as we see that the lives and happiness of those below us are dependent on our wills, we may reasonably conclude, that our lives and happin [...] are [...] the wills of those above us; accou [...] like [...] for the use of [...] power, to the Supreme [...] and Governor of all things. Should this analogy be well founded, how criminal will our [...] appear, when laid before that just and impartial Judge! How will man, that sanguinary tyrant, be able to excuse himself from the charge of those innumerable cruelties inf [...]icted on his unoffending subjects committed to his care, formed for his benefit, and pla [...] under his authority by their common Father? whose mercy is over all his works, and who expects that this authority should be [...] not only with tenderness and mercy, but in conformity to the laws of justice and gratitude.

[...] what horrid deviations from these benevolent intentions are we daily witnesses! no small part of mankind derive their chief [...] from the de [...]ths and sufferings of inferior animals; a much greater, consider them only as engines of wood, or iron, useful is their several occupations. The car [...] drives his horse, and [...] [...]penter his nail, by repeated blows; and so long as these [...] the desired effect, and they both go, they neither reflect or [...] whether either of them have any sense of feeling. The butcher [...] down the stately ox, with no more compassion than the [...]ksmith [...]mmers a horse-shoe; and plunges his knife into the [...] of the innocent lamb, with as little reluctance as the tailor sticks his needle into the collar of a coat.

If there are some few, who, formed in a softer [...]ould, view with pity the sufferings of these defenceless creatures, there is scarce [...] who entertains the least idea, that justice or gratitude can be due to their merits, or their services. The social and friendly dog is [...]ged without remorse, if, by barking in defence of his master's person and property, he happens unknowingly to disturb his rest; [...] generous horse, who has carried his ungrateful mast [...]r for many years with ease and safety, worn out with age and infirmities, contracted in his service, is by him condemned to end his miserable [Page] days in a dust-cart, where the more he exerts his little remains of spirit, the more he is whipped to save his stupid driver the trouble of whipping some other less obedient to the lash. Sometimes having been taught the practice of many unnatural and useless feats in a riding-house, he is at last turned out, and consigned to the dominion of a hackney-coachman, by whom he is every day corrected for performing those tricks, which he has learned under so long and severe a discipline. The sluggish bear, in contradiction to his nature, i [...] taught to dance, for the diversion of a malignant mob, by placing red-hot irons under his feet; and the majestic bull is tortured by every mode which malice can invent, for no offence, but that [...]e is gentle, and unwilling to assail his diabolical tormentors. These, with innumerable other acts of cruelty, injustice, and ingratitude, are every day committed, not only with impunity, but without censure, and even without observation; but we may be assured, that they cannot finally pass away unnoticed and unretaliated.

The laws of self-defence undoubtedly justify us in destroying those animals who would destroy us, who injure our properties, or annoy our persons; but not even these, whenever their situation incapacitates them from hurting us. I know of no right which we have to shoot a bear on an inaccessible island of ice, or an eagle on the mountain's top; whose lives cannot [...]njure us, nor deaths procure us any benefit. We are unable to give life, and therefore ought not wantonly to take it away from the meanest insect, without sufficient reason; they all receive it from the same benevolent hand as ourselves, and have therefore an equal right to enjoy it.

God has been pleased to create numberless animals intended for our sustenance; and that they are so intended, the agreeable flavour of their flesh to our palates, and the wholesome nutriment which it administers to our stomachs, are sufficient proofs: these as they are formed for our use, propagated by our culture, and fed by our care, we have certainly a right to deprive of life, because it is give [...] and preserved to them on that condition; but this should always be performed with all the tenderness and compassion which so disagreeable an office will permit; and no circumstances ought to be omitted, which can render their executions as quick and easy as possible. For this, Providence has wisely and benevolently provided, by forming them in such a manner, that their flesh becomes rancid and unpalatable by a painful and lingering death; and has thus compelled us to be merciful without compassion, and cautious of their suffering, for the sake of our ourselves: but, if there are any whose tastes are so vitiated, and whose hearts are so hardened, as to delight in such inhuman sacrifices, and to partake of them without remorse, they should be looked upon as demons in human shapes, and expect a retaliation of those tortures which they have inflicted on the innocent, for the gratification of their own depraved and unnatural appetites.

So violent are the passions of anger and revenge in the human breast, that it is not wonderful that men should persecute their real or imaginary enemies with cruelty and malevolence; but that there should exist in nature a being who can receive pleasure from giving pain, would be [...]otally incredible, if we were not convinced, by melancholy experience, that there are not only many, but that [Page] this unaccountable disposition is in some manner inherent in the nature of man; for as he cannot be taught by example▪ nor led to it by temptation, or prompted to it by interest, it must be derived from his native constitution; and is a remarkable confirmation of what revelation so frequently inculcates—that he brings into the world with him an original depravity, the effects of a fallen and degenerate state; in proof of which we need only observe, that the nearer he approaches to a state of nature, the more predominent this disposition appears, and the more violently it operates. We see children laughing at the miseries which they inflict on every unfortunate animal which comes within their power; all savages are ingenious in contriving and happy in executing, the most exquisite tortures; and the common people of all countries are delighted with nothing so much as bull-beatings, prize-fightings, executions, and all spectacles of cruelty and horror. Though civilization may in some degree abate this native ferocity, it can never quite extirpate it: the most polished are not ashamed to be pleased with scenes of little less barbarity, and, to the disgrace of human nature, to dignify them with the name of sports. They arm cocks with artificial weapons, which nature had kindly denied to their malevolence, and, with shouts of applause and triumph, see them plunge them into each other's hearts: they view with delight the trembling deer and defenceless hare, flying for hours in the utmost agonies of terror and despair, and at last, sinking under fatigue, devoured by their merciless pursuers: they see with joy the beautiful pheasant and harmless partridge drop from their flight, weltering in their blood, or perhaps perishing with wounds and hunger, under the cover of some friendly thicket to which they have in vain retreated for safety: they triumph over the unsuspecting fish whom they have decoyed by an insidious pretence of feeding, and drag him from his native element by a hook fixed to and tearing out his entrails: and, to add to all this, they spare neither labour nor expence to preserve and propagate these innocent animals, for no other end but to multiply the objects of their persecution.

What name should we bestow on a Superior Being, whose whole [...]ndeavours were employed, and whose whole pleasure consisted, in terrifying, ensnaring, tormenting, and destroying mankind? whose superior faculties were exerted in fomenting animosities amongst them, in contriving engines of destruction, and inciting them to use them in maiming and murdering each other? whose power over them was employed in assisting the rapacious, deceiving the simple, and oppressing the innocent? who, without provocation or advantage, should continue from day to day, void of all pity and remorse, thus to torment mankind for diversion, and at the same time endeavour with his utmost care to preserve their lives, and to propagate their species, in order to increase the number of victims devoted to his malevolence, and be delighted in proportion to the miseries he occasioned? I say, what name detestable enough could we find for such a being? yet, if we impartially consider the ca [...]e, and our intermediate situation, we must acknowledge that, with regard to inferior animals, just such a Being is a Sportsman.

DETACHED SENTENCES.

[Page]

To be ever active in laudable pursuits, is the distinguishing characteristic of a man of merit. There is an heroic innocence, as well as an heroic courage. There is a mean in all things. Even virtue itself hath its stated limits; which not being strictly observed, it ceases to be virtue. It is wiser to prevent a quarrel before [...], than to revenge it afterwards. It is much better to reprove th [...] to be angry secretly. No revenge is more heroic, than that which [...] mente envy by doing good▪ The discretion of a man deferre [...] his anger, and it is his glory to pass over a transgression. Money, like manure, does no good till it is spread. There is no real use of riches, except in the distribution; the rest is all conceit. A wise man will desire no more than what he may get justly, use soberly, distribute cheerfully, and live upon contentedly. A cont [...] mind, and a good conscience, will make a man happy in all conditions He knows not how to fear, who dares to die. There is but one way of fortifying the soul against all gloomy presages and terrors of the mind; and that is, by securing to ourselves the friendship and protection of that Being, who disposes of events, and governs futurity. Philosophy is then only valuable, when it serves for the law of life, and not for the oftentation of science. Without a friend, the world is but a wilderness. A man may have a thousand intimate acquaintances, and not a friend among them all. If you have one friend think yourself happy. When once you profess yourself a friend, endeavour to be always such. He can never have any true friends, that will be often changing them. Prosperity gains friends, and adversity tries them. Nothing more [...] the affections of men than a handsome address, and graceful conversation. Complaisance renders a superior amiable, an equal agreeable, and an inferior acceptable. Excess of ceremony shows want of breeding. That civility is best, which excludes all superfluous formality. Ingratitude is a crime so shameful, that the man was never yet found, who would acknowledge himself guilty of it. Truth is born with us; and we must do violence to nature to shake off our veracity. There cannot be a greater treachery, than first to raise a confidence, and then deceive it. By others faults wise men correct their own. No man hath a thorough taste of prosperity, to whom adversity never happened. When our vices leave [...] we flatter ourselves that we leave them. It is as great a point of wisdom to hide ignorance, as to discover knowledge. Pitch upon [...]hat course of life which is the most excellent▪ and habit will r [...]nder it the most delightful. Custom is the plague of wise men, and the idol of fools. As, to be perfectly just, is an attribute of the Divine nature; to be so to the utmost of our abilities, is the glory of ma [...]. No man was ever cast down with the injuries of fortune, unle [...] he had before suffered himself to be deceived by her favours. Anger may glance into the breast of a wise man, but rests only in th [...] bosom of fools. None more impatiently suffer injuries, than those who are most forward in doing them. By taking revenge, a man is but even with his enemy; but in passing it over he is superior. To err is human: to forgive, divine. A [Page] more glorious victory cannot be gained over another man, than this, that when the injury began on his part, the kindness should begin on ours. The prodigal robs his heir, the miser robs himself. We should take a prudent care for the future, but so as to enjoy the present. It is no part of wisdom to be miserable to-day, because we may happen to be so to-morrow. To mourn without measure, is folly; not to mourn at all, insensibility. Some would be thought to do great things▪ who are but tools and instruments; like the [...] who fancied he played upon the organ, when he only blew the [...]ellows. Though a man may become learned by another's learning, he can never be wise but by his own wisdom▪ He who wants good sense is unhappy in having learning; for he has thereby more ways of exposing himself. It is ungenerous to give a man occasion to blush at his own ignorance in one thing, who perhaps may excel [...] in many. No object is more pleasing to the eye, than the sight of a man whom you have obliged; nor any music so agreeable to the ear, as the voice of one that owns you for his benefactor. The [...] that is most current among mankind is flattery; the only benefit of which is, that by hearing what we are not, we may be instructed what we ought to be. The character of the person who commends you, is to be considered before you set a value on his esteem▪ The wise man applauds him whom he thinks most virtuous; the rest of the world, him who is most wealthy. The temperate man's pleasures are durable, because they are regular; and all his life is calm and serene, because it is innocent. A good man will love himself too well to lose, and all his neighbours too well to win, an estate by gaming. The love of gaming will corrupt the best principles in the world. An angry man who suppresses his passions, thinks worse than he speaks; and an angry man that will chide, speaks worse than he thinks. A good word is an easy obligation; but not to speak ill, requires only our silence, which costs us nothing. It is to affectation the world owes us whole race of coxcombs. Nature in her whole drama never drew such a part; she has sometimes made a fool, but a cox [...]omb is alway of his own making. It is the infirmity of little minds, to be taken with every appearance, and dazzled with every thing that sparkles; but great minds have but little admiration, because few things appear new to them. It happens to men of learning, as to ears of corn: they [...] up, and raise their heads big while they are empty: but when full and swelled with grain, they begin to flag and droop. He that is truly polite, knows how to contradict with respect, and to please without adulation; and is equally remote from an insipid complailance, and a low familiarity. The fa [...]lings of good men are commonly more published in the world than their good deeds; and one fault of a deserving man shall meet with more reproaches, than all his virtues praise; such is the force of ill-will and ill-nature. It is harder to avoid censure, than to gain applause; for this may be done by one great or wise action in an age; but to escape censure, a man must pass his whole life without saying or doing one ill or foolish thing. When Da [...]us offered Alexander ten thousand talents to divide Asia equally with him, he answered, The earth cannot bear two suns, not Asia two kings.—Parmenio, a friend of Alexander's, hearing the great offers Darius had made, said, Were I Alexander [Page] I would accept them. So would I, replied Alexander, were I Parmenio. Nobility is to be considered only as an imaginary distinction, unless accompanied with the practice of those generous virtues by which it ought to be obtained. Titles of honour conferred upon such as have no personal merit, are at best but the royal stamp set upon base metal. Though an honourable title may be conveyed to posterity, yet the ennobling qualities which are the soul of greatness, are a sort of incommunicable perfections, and cannot be transferred. If a man could bequeath his virtues by will, and settle his sense and learning upon his heirs, as certainly as he can his lands, a noble descent would then indeed be a valuable privilege. Truth is always consistent with itself, and needs nothing to help it out. It is always near at hand, and sits upon our lips, and is ready to drop out before we are aware: whereas a lie is troublesome, and sets a man's invention upon the rack; and one trick needs a great many more to make it good. The pleasure which affects the human mind with the most lively and transporting touches, is the sense that we act in the eye of infinite wisdom, power, and goodness, that will crown our virtuous endeavours here with a happiness hereafter, large as our desires, and lasting as our immortal souls: without this the highest state of life is insipid, and with it the lowest is a paradise. Honourable age is not that which standeth in length of time, nor that is measured by number of years; but wisdom is the grey hair unto man, and unspotted life is old age. Wickedness, condemned by her own witness, is very timorous, and being pressed with conscience, always forecasteth evil things; for fear is nothing else but a betraying of the succours which reason offereth. A wise man will fear in every thing. He that contemneth small things, shall fall by little and little. A rich man beginning to fall, is held up of his friends: but a poor man being down, is thrust away by his friends: when a rich man is fallen he hath many helpers; he speaketh things not to be spoken, and yet men justify him; the poor man slipt, and they rebuke him; he spoke wisely, and could have no place. When a rich man speaketh, every man holdeth his tongue, and, look, what he faith they extol it to the clouds; but if a poor man speaks, they say, What fellow is this? Many have fallen by the edge of the sword, but not so many as have fallen by the tongue. Well is he that is defended from it, and hath not passed through the venom thereof; who hath not drawn the yoke thereof, nor been bound is her bounds; for the yoke thereof is a yoke of iron, and the bands thereof are bands of brass; the death thereof is an evil death. My son, blemish not thy good deeds, neither use uncomfortable words, when thou givest any thing. Shall not the dew assuage the heat? so is a word better than a gift. Lo, is not a word better than a gift? but both are with a gracious man. Blame not, before thou hast examined the truth; understand first, and then rebuke. If thou wouldest get a friend, prove him first, and be not hasty to credit him; for some men are friends for their own occasions, and will not abide in the day of thy trouble. Forsake not an old friend, for the new is not comparable to him: a new friend is as new wine; when it is old, thou shalt drink it with pleasure. A friend cannot be known in prosperity, and an enemy cannot be hidden in [Page] adversity. Admonish thy friend; it may be he hath not done it; and if he have, that he do it no more. Admonish thy friend; it may be he hath not said it; or if he have, that he speak it not again. Admonish a friend; for many times it is a slander; and believe not every tale. There is one that slippeth in his speech, but not from his heart; and who is he that hath not offended with his tongue? Whoso discovereth secrets loseth his credit and shall never find a friend to his mind. Honour thy father with thy whole heart, and forget not the sorrows of thy mother! how canst thou recompence them the things that they have done for thee? There is nothing so much worth as a mind well instructed. The lips of talkers will be telling such things as pertain not unto them; but the words of such as have understanding are weighed in the balance. The heart of fools is in their mouth, but the tongue of the wise is in their heart. To labour, and to be content with that a man hath, is a sweet life. Be at peace with many; nevertheless, have but one counsellor of a thousand. Be not confident in a plain way. Let reason go before every enterprize, and counsel before every action. The latter part of a wise man's life is taken up in curing the follies, prejudices, and false opinions he had contracted in the former. Censure is the tax a man pays to the public for being eminent. Very few men, properly speaking, live at present, but are providing to live another time. Party is the madness of many, for the gain of a few. To endeavour to work upon the vulgar with fine sense, is like attempting to hew blocks of marble with a razor. Superstition is the spleen of the soul. He who tells a lie, is not sensible how great a task he undertakes; for he must be forced to invent twenty more to maintain that one. Some people will never learn any thing, for this reason, because they understand every thing too soon. There is nothing wanting, to make all rational and disinterested people in the world of one religion, but that they should talk together every day. Men are grateful, in the same degree that they are [...]entful. Young men are subtle arguers; the cloak of honour covers all their faults, as that of passion all their follies. Oeconomy is no disgrace; it is better living on a little, than outliving a great deal. Next to the satisfaction I receive in the prosperity of an honest man, I am best pleased with the confusion of a rascal. What is often termed shyness, is nothing more than refined sense, and an indifference to common observations. The higher character a person supports, the more he should regard his minutest actions. Every person insensibly fixes upon some degree of refinement in his discourse, some measure of thought which he thinks worth exhibiting. It is wise to fix this pretty high, although it occasions one to talk the less. To endeavour all one's days to fortify our minds with learning and philosophy, is to spend so much in armour, that one has nothing left to defend. Deference often shrinks and withers as much upon the approach of intimacy, as the sensitive plant does upon the touch of one's finger. Men are sometimes accused of pride, merely because their accusers would be proud themselves if they were in their places. People frequently use this expression, I am inclined to think so and so, not considering that they are then speaking the most literal of all truths. Mo [...]esty makes large amends for the pain it gives the persons who labour [Page] under it, by the prejudice it affords every worthy person in their favour. The difference there is betwixt honour and honesty seems to be chiefly in the motive. The honest man does that from duty, which the man of honour does for the sake of character. A liar begins with making falsehood appear like truth, and ends with making truth itself appear like falsehood. Virtue should be considered as a part of taste; and we should as much avoid deceit, or sinister meanings in discourse, as we would puns, bad language, or false grammar. Deference is the most complicate, the most indirect, and the most elegant of all compliments. He that lies in bed all a summer's morning, loses the chief pleasure of the day; he that gives up his youth to indolence, undergoes a loss of the same kind. Shining characters are not always the most agreeable ones: the mild radiance of an emerald is by no means less pleasing than the glare of the ruby. To be at once a rake, and to glory in the character, discovers at the same time a bad disposition and a bad taste. How is it possible to expect that mankind will take advice, when they will not so much as take warning? Although men are accused for not knowing their own weakness, yet, perhaps, as few know their own strength. It is in men as in soils, where sometimes there is a vein of gold which the owner knows not of. Fine sense, and exalted sense, are not half so valuable as common sense. There are forty m [...]n of wit for one man of sense; and he that will carry nothing about him but gold, will be every day at a loss for want of ready change. Learning is like mercury, one of the most powerful and excellent things in the world in skilful hands; in unskilful, most mischievous. A man should never be ashamed to own he has been in the wrong; which is but saying in other words, that he is wiser to-day than he was yesterday. Wherever I find a great deal of gratitude in a poor man, I take it for granted there would be as much generosity if he were a rich man. Flowers of rhetoric in sermons or serious discourses, are like the blue and red flowers in corn, pleasing to those who come only for amusement, but prejudicial to him who would reap the profit. It often happens, that those are the best people, whose characters have been must injured by slanderers: as we usually find that to be the sweetest fruit which the birds have been pecking at. The eye of a critic is often like a microscope, made so very fine and nice, that it discovers the atoms, grains, and minutest particles, without ever comprehending the whole, comparing the parts, or seeing all at once the harmony. Men's zeal for religion is much of the same kind as that which they show for a foot-ball; whenever it is contested for, every one is ready, to venture their lives and limbs in the dispute: but when that is once at an end, it is no more thought on, but sleeps in oblivion, buried in rubbish, which no one thinks it worth his pains to rake into, much less to remove. Honour is but a fictious kind of honesty; a mean, but a necessary substitute for it, in societies that have none; it is a sort of paper-credit, with which men are obliged to trade who are deficient in the sterling cash of true morality and religion. Persons of great delicacy should know the certainty of the following truth—There are abundance of cases which occasion suspence, in which, whatever they determine, they will repent o [...] their determination; and this through [Page] a propensity of human nature to fancy happiness in those schemes which it does not pursue. The chief advantage that ancient writers can boast over modern ones, seems [...] [...]o simplicity. Every noble truth and sentiment was expressed by the former in a natural manner, in word and phrase simple, perspicuous, and incapable of improvement. What then remained for later writers, but affectation, witticism, and conceit? What a piece of work is man! how noble in reason! how infinite in faculties! inform and moving, how express and admirable! in action, how like an angel! in apprehension, how like a God! If to do were as easy as to know what were good to do, chapels had been churches, and poor men's cottages princes palaces. He is a good divine that follows his own instructions: I can easier teach twenty what were good to be done, than to be one of the twenty to follow my own teaching. Men's evil manners live in brass; their virtues we write in water. The web of our life is of a mingled yarn, good and ill together; our virtues would be proud, if our faults whipped them not; and our crimes would despair, if they were not cherished by our virtues. The sense of death is most in apprehension; and the poor [...]tle that we tread upon,

In corporal sufferance feels a pang as great,

As when a giant dies.

OLD ITALIAN PROVERBS.

HE who serves God hath the best master in the world. Where God is there is nothing wanting. No man is greater in truth than he is in God's esteem. He hath a good judgment who doth not rely on his own. Wealth is not his who gets it, but his who enjoys it. He who converses with nobody, is either a brute or an angel▪ Go not over the water where you cannot see the bottom. He who lives disorderly one year, doth not enjoy himself for five years after. Friendships are cheap, when they are to be bought with pulling off your hat. Speak well of your friend, of your enemy neither well nor ill. The friendship of a great man is a lion at the next door. The money you refuse will never do you good. A beggar's wallet is a mile to the bottom. I once had, is a poor man. There are a great many asses without long ears. An iron anvil should have a hammer of feathers. He keeps his road well enough who gets rid of bad company. You are in debt, and run in farther; if you are not a liar yet, you will be one. The best throw upon the dice is to throw them away. 'Tis horribly dangerous to sleep near the gates of hell. He who thinks to cheat another, cheats himself most. Giving is going a fishing. Too much prosperity makes most men fools. Dead men op [...]n the eyes of the living. No man's head akes while he comforts another. Bold and shameless men are masters of half the world. Every one hath enough to do to govern himself well. He who is an ass, and takes himself to be a stag, when he comes to leap the ditch fin [...]s his mistake. Praise doth a wise man good, but a fool harm. No [Page] sooner [...] a law made, but an [...] of it is found out. He who gives fair words, seeds you with an empty spoon. Three things cost dear; the caresses of a dog, the love of a miss, and the invitation of an host. Hunger never fails of a good cook. A man is valued as he makes himself valuable. Three littles make a man rich on a sudden; little wit, little shame, and little honesty. He who hath good health is a rich man, and doth not know it. Give a wise man a hint, and he will do the business well enough. A bad agreement is better than a good law-suit. The best watering is that which comes from heaven. When your neighbour's house is on fire carry water to your own. Spare diet and no trouble keep a man in good health. He that will have no trouble in this world must not be born in it. The maid is such as she is bred, and [...] as it is spun. He that would believe he hath a great many friends, must try but few of them. Love bemires young men, and dro [...] the [...]d. Once in every ten years every man needs his neighbour. Aristotle saith▪ When you can have any good thing, take it: and Plato [...]aith, if you do not take it, you are a great coxcomb. From an ass you can get nothing but kicks and stench. Either say nothing of the absent, or speak like a friend. One man forewarned (or apprised of a thing) is worth two. He is truly happy who can make others happy too. A fair woman without virtue is like palled wine. Tell a woman she is wondrous fair, and she will soon turn fool. Paint and patches give offence to the husband, hopes to the gallant. He that would be well spoken o [...] himself, must not speak ill of others. He that doth the kindness hath the noblest pleasure of the two. He who doth a kindness to a good man, doth greater to himself. A man's hat in his hand never did him harm. One cap or hat more or less, and one quire of paper in a year, cost but little and will make you many friends. He who blames grandees endangers his head, and he who praises them must tell many a lie. A wise man goes not on board without due provision. Keep your mouth shut, and your eyes open. He who will stop every man's mouth must have a great deal of meal. Wise men have their mouth in their heart, fools their heart in their mouth. Show not to all the bottom either of your purse or of your mind. I heard one say so, is half a lie. Lies have very short legs. One lie draws ten more after it. Keep company with good men, and you'll increase their number. He is a good man who is good for himself, but he is good indeed who is so for others too. When you meet with a virtuous man, draw his picture. He who keeps good men company may very well bear their charges. He begins to grow bad who takes himself to be a good man. He is far from a good man who strives not to grow better. Keep good men company, and fall not out with the bad. He who throws away his estate with his hands, goes afterwards to pick up on his feet. 'Tis a bad house that hath not an old man in it. To crow well and scrape ill is the devil's trade. Be ready with your hat, but slow with your purse. A burthen which one chooses is not felt. The dearer such a thing is, the better penny worth for me. Suppers kill more than the greatest doctor ever cured. All the wit in the world is not in one head. Let us do what we can and ought, and let God do his pleasure. 'Tis better to be condemned by the college of physicians than by one [Page] judge. Skill and assurance are an invincible couple. The fool kneels to the distaff. Knowledge is worth nothing, unless we do the good we know. A man is half known when you see him; when you hear him speak you know him all ou [...]. Write down the advice of him who loves you, tho' you like it not at present. Be slow to give advice, ready to do any service. Both anger and haste hinder good counsel. Give neither counsel nor salt till you are asked for it. The fool never thinks higher than the top of his house. A courtier is a slave in a golden ch [...]. A little kitchen makes a large house. Have money, and you will find kindred enough. He that lends his money hath a double loss. Of money, wit, and virtue, believe one fourth part of what you hear men say. Money is his servant who knows how to use it as he should, his his master who doth not. 'Tis better to give one shilling than to lend twenty. Wise distrust is the parent of security. Mercy or goodness alone makes us like to God. So much only is mine, as I either use myself or give for God's sake. He who is about to speak evil of another, let him first well consider himself. Speak not of me unless you know me well; think of yourself ere aught of me you tell. One day of a wise man is worth the whole life of a fool. What you give shines still, what you eat sm [...]lls ill next day. Asking costs no great matter. A woman that lo [...]s to be at the window is like a bunch of grapes in the highway. A woman and a cherry are painted for their own harm. The best furniture in the house is a virtuous woman. The first husband is matrimony, the second company, the third heresy. A doctor and a [...] know more than a doctor alone. Hard upon hard never makes a good wall. The example of good men is visible philosophy. One ill example spoils many good laws. Every thing may be, except a ditch without a bank. He who throws a stone against God, it fells upon his own head. He who plays me one trick shall not play me a second. Do what you ought, and let what will come on it. By making a fault you may learn to do better. The first fault are theirs who commit them, all the following are his who doth not punish them. He would be ill served, let him keep good store of servants. To do good still make no delay; for life and time slide fast away. A little time will serve to do ill. He who would have trouble in this life, let him get either a ship or a wife. He who will take no pains, will never build a house three stories high. The best of the game is, to do one's business, and talk little of it. The Italian is wise before he undertakes a thing, the German while he is doing it, and the Frenchman when it is over. In prosperity we need moderation, in adversity patience. Prosperous men sacrifice not, i.e. they forget God. Great prosperity and modesty seldom go together. Women, wine, and horses, are ware, men are often deceived in. Give your friend a fig, and your enemy a peach. He who hath not children does not know what love means. He who spins hath one shirt, he who spins not hath two. He who considers the end, restrains all evil inclinations. He who hath the longest sword is always thought to be in the right. There lies no appeal from the decisions of fortune. Lucky men need no counsel. Three things are only well done in haste: flying from the plague, escaping quarrels, and catching [...]leas. [Page] 'Tis better it should be said, here he ran away, than here he was slain▪ The sword from heaven above [...]lls no [...] down in [...] ▪ The best thing in gaming is that it be but little used. [...] women, and wine, make a man laugh till he dies of it. Play or gaming hath the devil at the bottom. The devil goes shares in gaming. He who doth not rise early [...] a good day's work▪ He who hath good health is young, and he is rich who [...] no [...]h [...]g. If young men have [...] and old men strength [...] everything might be well done. He who will have no judge but [...] condemns himself. Learning as a folly, unless a [...] judgment hath the management of it. Every man loves justice at another man's house; nobody cares for it at his own. He who keeps company with great men is the [...]ast at the [...], and [...] first at any toil or danger. Every one hath his cricket in his head, and makes it sing as he pleases. In the conclusion, even sorrows with bread are good. When war begins, hell's gates are set open. He that hath nothing knows nothing, and that hath nothing is nobody. He who hath more, hath more care, still desires more▪ and enjoys less. At a dangerous passage give the precedenc [...] ▪ The sickness of the body may prove the health of the soul. Working in your calling is half praying. An ill book is the worst of thieves. The wi [...]e hand doth not all which the foolish tongue saith. Let not [...] tongue say what your head may pay for. The best armour is [...] keep out of gun-shot. The good woman doth not say, will you have this? but gives it you. That is a good misfortune which comes alone. He who doth not ill hath nothing to fear. No ill befa [...]ls us but what may be [...]or our good. He that would be master of his own must not be bound for another. Eat after your own fashion, clothe yourself as others do. A fat physician, but a lean monk. Make yourself all honey, and the flies will eat you up. Marry a wise, and buy a horse from your neighbour. He is master of the world who despises it; its slave who values it. This world is a cage of fools. He who hath most patience best enjoys the world. If veal (or mutton) could fly, no wild [...]o [...]l could come near it. He is unhappy who wishes to die; but more so he who fears it. The more you think of dying, the better you will live. He who oft thinks on death provides for the next life. Nature, time, and patience, are the three great physicians. When the ship is sunk every man knows how she might have been saved. Poverty is the worst guard for chast [...]y. Affairs, like salt fish, ought to lie a good while a soaking. He who knows nothing is confident in every thing. He who live as he should, has all that he needs. By doing nothing men learn to do ill. The best revenge is to prevent the injury. Keep yourself from the occasion, and God will keep you from the sins it leads to. One eye of the master sees more than four eyes of his servant. He who doth the injury never forgives the injured man. Extravagant offers are a kind of denial. Vice is [...]et off with the shadow or resemblance of virtue. The shadow of a great man i [...] an hat or a cap for a fool. Large trees give more shade than fruit. True love and honour go always together. He who would please every body in all he doth, troubles himself, and contents nobody. Happy is the man who doth all the good he talks of. That is b [...]st or finest which is most [Page] fit and seasonable. He is a good orator who prevails with himself. One pair of ears will drain dry an hundred tongues. A great deal of pride obscures, or blemishes, a thousand good qualities. He who hath gold hath fear, who hath none, hath sorrow. An Arcadian ass, who is laden with gold, and eats but straw. The hare catched the lion in a net of gold. Obstinacy is the worst, the most incurable of all sins Lawyers gowns are lined with the wilfulness of the [...] [...]. Idleness is the mother of vice. The stepmother to all virtues. He who is employed is tempted by one devil; he who is idle, by an hundred. An idle man is a bolster for the devil. Idleness buries a man alive. He that makes a good war hath a good peace. He who troubles not himself with other men's business, gets peace and ease thereby. Where peace is, there God is or dwells. The world without peace is the soldier's pay. Arms carry peace along with them. A little in peace and quiet is my heart's wish. He bears with others, and saith nothing, who would live in peace. One father is sufficient to govern an hundred children, and an hundred children are not sufficient to govern one father. The master is the eye of the house. The first service a bad child doth to his father, is to make him a fool; the next is, to make him mad. A rich country and a bad road. A good lawyer is a bad neighbour. He who pays well, is master of every body's purse. Another man's bread costs very dear. Have you bread and wine? sing and be merry. If there is but little bread, keep it in your hand; if but little wine, drink often; if but a little bed, go to bed early, and clap yourself down in the middle. 'Tis good keeping his clothes who goes to swim. A man's own opinion is never in the wrong. He who speaks little, needs but half so much brains as a talkative man. He who knows most, commonly speaks least. Few men take his advice who talks a great deal. He that is going to speak ill of another, let him consider himself well; and he will hold his peace. Eating little and speaking little, can never do a man hurt. A civil answer to a rude speech costs not much, and is worth a great deal. Speaking without thinking is shooting without taking aim. He doth not lose his labour who counts every word he speaks. One mild word quenches more heat than a whole bucket of water. Yes, good words to put off your rotten apples. Give every man good words, but keep your purse-strings close. Fine words will not keep a cat from starving. He that hath no patience, hath nothing at all. No patience, no true wisdom. Make one bargain with other men, but make four with yourself. There is no fool to a learned fool. The first degree of folly is to think one's self wise; the next to tell others so: the third to despise all counsel. If wise men play the fool, they do it with a vengeance. One fool in one house is enough in all conscience. He is not a thorough wise man who cannnot play the fool on a just occasion. A wise man doth that at the first which a fool must do at the last. Men's years and their faults are always more than they are willing to own. Mens' sins and their debts, are more than they take them to be. Punishment, tho' lame, overtakes the sinner at the last He considers ill, that considers not on both sides. Think much and often, speak little and write less. Consider well, who you are, what you do; whence you came, [Page] and whither you are to go. Keep your thoughts to yourself, let your mien be free and open. Drink wine with pears, and water after figs. When the pear is ripe, it must fall of course. He that parts with what he ought, loses nothing by the shift. Forgive every man's faults except your own. To forgive injuries is a noble and God-like revenge. 'Tis a mark of great proficiency, to bear easily the failings of other men. Fond love of a man's self shows that he doth not know himself. That which a man likes well is half done. He who is used to do kindnesses, always finds them when he stands in need. A wise lawyer never goes to law himself. A sluggard takes an hundred steps because he would not take one in due time. When you are all agreed upon the time, quoth the curate, I will make it rain. I will do what I can, and a little less, that I may hold out the better. Trust some few, but beware of all men. He that knows but little, presently outs with it. He that doth not mind small things will never get a great deal. John Do-little was the son of Good-wife Spin-little. To know how to be content with a little, is not a morsel for a fool's mouth. That is never to be called little, which a man thinks to be enough. Of two cowards, he hath the better who first finds the other out. The worst pig often gets the best pear. The devil turns his back, when he finds [...] door shut against him. The wiser man yields to him who is more than his match. He who thinks he can do most, is most mistaken. The wise discourses of a poor man go for nothing. Poor folks have neither any kindred nor any friends. Good preachers give their hearers fruit, not flowers. Woe to those preachers who listen not to themselves. He who quakes for cold, either wants money to buy him clothes, or wit to put them on. Poverty is a good hated by all men. He that would have a thing done quickly and well, must do it himself. He who knows most is the least presuming or confident. 'Tis more noble to make yourself great, than to be born so. The beginning of an amour (or gallantry) is fear, the middle sin, and the end sorrow or repentance. The beginning only of a thing is hard, and costs dear. A fair promise catches the fool. He who is bound for another goes in at the wide end of the horn, and must come out at the narrow if he can. Promising is not with the design to give, but to please fools. Give no great credit to a great promiser. Prosperity is the worst enemy men usually have. Proverbs bear age, and he who would do well may view himself in them as in a looking-glass. A proverb is the child of experience. He that makes no reckoning of a farthing, will not be worth one half-penny. Avoid carefully the first ill or mischief, for that will breed an hundred more. Reason governs the wise man, and a cudgel the fool. Suffering is the mother of fools, reason of wise men. If you would be as happy as any king, consider not the few that are before, but the many that come behind you. Our religion and our language we suck in with our milk. Love, knavery, and necessity, make men good orators. There is no fence against what comes from heaven. Good husbandry is the first step towards riches. A flock once gotten, wealth grows up of its own accord. Wealth hides many a great fault. Good ware was never dear, nor a miss ever worth the money she costs. The fool's estate is the first spent. [Page] Wealth is his that enjoys it, and the world is his who scrambles for it. A father with very great wealth, and a son with no virtue at all. Little wealth, and little care and trouble. The Roman conquers by sitting still at home. Between robbing and restoring, men commonly get thirty in the hundred. He is learned enough who knows how to live well. The more a man knows, the less credulous he is. There is no harm in desiring to be thought wise by others, but a great deal in a man's thinking himself to be so. Bare wages never made a servant rich. Losing much breeds bad blood. Health without any money is half sickness. When a man is tumbling down, every saint lends a hand. He that unseasonably plays the wise man is a fool. He that pretends too much to wisdom is counted a fool. A wise man never sets his heart upon what he cannot have. A lewd batchelor makes a jealous husband. That crown is well spent which saves you ten. Love can do much, but scorn or disdain can do more. If you would have a thing kept secret, never tell it to any one; and if you would not have a thing known of you, never do it. Whatever you are going to do or say, think well first what may be the consequence of it. They are always selling wit to others who have least of it for themselves. He that gains time gains a great point. Every ditch is full of after-wit. A little wit will serve a fortunate man. The favour of a court is like fair weather in winter. Neither take for a servant him whom you must entreat, nor a kinsman, nor a friend, if you would have a good one! A man never loses by doing good offices to others. He that would be well served, must know when to change his servants. Ignorance and prosperity make men bold and confident. He who employs one servant in any business, hath him all there; who employs TWO, hath half a servant; who THREE hath never a one. Either a civil grant, or civil denial. When you have any business with a man give him title enough. The covetous man is the bailiff, not the master, of his own estate. Trouble not your head about the weather, or the government. Like with like, looks well, and lasts long. All worldly joy is but a short-lived dream. That is a cursed pleasure that makes a man a fool. The soldier is well paid for doing mischief. A soldier, fire, and water, soon make room for themselves. A considering careful man is half a conjurer. A man would not be alone even in paradise. One nap finds out, or draws on another. Have good luck, and you may lie in bed. He that will [...] every thing must have his sword always ready drawn. That house is in an ill case where the distaff commands the sword. One sword keeps another in the scabbard. He that speaks ill of other men, burns his own tongue. He that is most liberal where he should be so, is the best husband. He is gainer enough who gives over a vain hope. A mighty hope is a mighty cheat. Hope is a pleasant kind of deceit. A man cannot leave his experience or wisdom [...]. Fools learn to live at their own cost, the wise at other [...]. He is master of the whole world who has no value for [...] He who saith WOMAN, saith WOE TO MAN. One enemy is [...] for a man in a great post, and an hundred friends are [...]. Let us enjoy the present, we shall have trouble enough hereafter. Men toil and take pains in order to live easily at last. He that takes no care [Page] of himself, must not expect it from others. Industry makes a gallant man, and breaks ill fortune. Study, like a staff of cotton, beats without noise. Mother-in-law and daughter-in-law are a tempest and hail-storm. If pride were a deadly disease, how many would now be in their graves? He who cannot hold his peace will never live at ease. A fool will be always talking right or wrong. In silence there is many a good morsel. Pray hold your peace, or you will make me fall asleep. The table, a secret thief, sends its master to the hospital. Begin your web, and God will supply you with thread. Too much fear is an enemy to good deliberation. As soon as God hath a church built for him, the devil gets a tabernacle set up for himself. Time is a file that wears and makes no noise. Nothing is so hard to bear well as prosperity. Patience, time, and money, set every thing to rights. The true art of making gold is to have a good estate, and to spend but little of it. Abate two thirds of all the reports you hear. A fair face, or a fine head, and very little brains in it. He who lives wickedly lives always in fear. A beautiful face is a pleasing traitor. If three know it, all the world will know it too. Many have too much, but nobody hath enough. An honest man hath half as much more [...] as he needs, a knave hath not half enough. A wise man changes his mind when there is reason for it. From hearing, comes wisdom; and from speaking, repentance. Old age is an evil desired by all men, and youth an advantage which no young man understands. He that would have a good revenge, let him leave it to God. Would you be revenged on your enemy? live as you ought, and you have done it to purpose. He that will revenge every affront, either falls from a good post, or never gets up to it. Truth is an inhabitant of heaven. That which seems probable is the greatest enemy to the truth. A thousand probabilities cannot make one truth. 'Tis no great pains to speak the truth. That is most true which we least care to hear. Truth hath the plague in his house (i. e. is carefully avoided). A wise man will not tell such a truth as every one will take for a lie. Long voyages occasion great lies. The world makes men drunk as much as wine doth. Wine and youth are fire upon fire. Enrich your younger age with virtuous lore. 'Tis virtue's picture which we find in books. Virtue must be our trade and study, not our chance. We shall have a house without a fault in the next world. Tell me what life you lead, and I will tell you how you shall die. He is in a low form who never thinks beyond this short life. Vices are learned without a teacher. Wicked men are dead whilst they live. He is rich who desires nothing more! To recover a bad man is a double kindness of virtue. Who are you for? I am for him who I can get most b [...]. He who eats but of one dish never wants a physician. He hath lived to ill purpose who cannot hope to live after his death. Live as they did of old; speak as then do now. The mob is a terrible monster. Hell is very full of of good meanings and intentions. He only is well kept whom God keeps. Break the legs of an evil custom. Tyrant custom makes a slave of reason. Experience is the father and memory the mother of wisdom. He doeth every thing he has a mind to do, doth not what he should do. He who says all that he hat a [Page] mind to say, hears what he hath no mind to hear. That city thrives best where virtue is most esteemed and rewarded. He cannot go wrong whom virtue guides. The sword kills many, but wine, many more. 'Tis truth which makes the man angry. He who tells all the truth he knows must lie in the streets. Oil and truth will get uppermost at the last. A probable story is the best weapon of calumny. He counts very unskilfully who leaves God out of his reckoning. Nothing is of any great value but God only. All is good that God sends us. He that hath children, all his morsels are nor his own. Thought is a nimble footman. Many know every thing else, but nothing at all of themselves. We ought not to give the fine flour to the devil, and the bran to God. Six feet of earth make all men of one size. He that is born of a hen must scrape for his living. Afflictions draw men up towards heaven. That which does us good is never too late. Since my house must be burnt I will warm myself at it. Tell every body your business and the devil will do it for you. A man was hanged for saying what was true. Do not all that you can do; spend not all that you have; believe not all that you hear; and tell not all that you know. A man should learn to sail with all winds. He is the man indeed who can govern himself as he ought. He that would live long, must sometimes change his course of life. When children are little they make their parents heads ake; and when they are grown up, they make their hearts ake. To preach well, you must first practise what you teach others. Use or practice of a thing is the best master. A man that hath learning is worth two who have it not. A fool knows his own business better than a wise man doth anothers. He who understands most is other men's master. Have a care of—Had I known this before.—Command your servant, and do it yourself, and you will have less trouble. You may know the master by his man. He who serves the public hath but a scurvy master; He that would have good offices done to him, must do them to others: 'Tis the only true liberty to serve our good God. The common soldier's blood makes the general a great man. An huge great house is an huge great trouble. Never advise a man to go to the wars, nor to marry. Go to the war with as many as you can, and with as few to counsel. 'Tis better keeping out of a quarrel, than to make it up afterwards. Great birth is a very poor dish on the table. Neither buy any thing of, or sell to, your friend. Sickness or diseases are visits from God. Sickness is a personal citation before our Judge. Beauty and folly do not often part company. Beauty beats a call upon a dram. Teeth placed before the tongue give good advice. A great many pair of shoes are worn out before men do all they say. A great many words will not fill a purse. Make a slow answer to an hasty question. Selfpraise is the ground of hatred. Speaking ill of one another is the fifth element men are made up of. When a man speaks you fair, look to your purse. Play not with a man till you hurt him, nor jest till you shame him. Eating more than you should at once, makes you eat less after wards. He makes his grief light who thinks it so. He thinks but ill who does not think twice of a thing. He who goes about a thing himself, hath a mind to have it done; who sends another, cares not whether it be done or no. There is no discretion [Page] in love nor counsel in anger. The first step a man makes towards being good, is to know he is not so already. He who is bad to his relations is worse to himself, 'Tis good to know our friend's failings, but not to publish them. A man may see his own faults in those which others do. 'Tis the virtue of saints to be always going on from one kind and degree of virtue to another. A man may talk like a wise man, and yet act like a fool. Every one thinks he hath more than his share of brains. The first chapter (or point) of fools is to think they are wise men. Discretion or a true judgment of things, is the parent of all virtue. Chastity is the chief and most charming beauty. Little conscience and great diligence make a rich man. Never count four except you have them in your bag. Open your door to a fair day, but make yourself ready for a foul one. A little too late is too late still. A good man is ever at home wherever he chance to be. Building is a word that men pay dear for. If you would be healthful, clothe yourself warm, and eat sparingly. Rich men are slaves condemned to the mines. Many men's estates come in at the doors, and go out at the chimney. Wealth is more dear to men than their blood or life is. Foul dirty water makes the river great. That great saint interest rules the world alone. Their power and their will are the measures princes take of right and wrong. In governing others you must do what you can do, not all you would do. A wise man will stay for a convenient season, and will bend a little, rather than be torn up by the roots. Ever buy your wit at other men's charges. You must let your phlegm subdue your choler, if you would not spoil your business. Take not physic when you are well, lest you die to be better. Do not do evil to get good by it, which never yet happened to any. That pleasure's much too dear which is bought with any pain. To live poor that a man may die rich, is to be the king of fools, or a fool in grain. Good wine makes a bad head, and a long story. Be as easy as you can in this world, provided you take good care to be happy in the next. Live well and be cheerful. A man knows no more to any purpose than he practises. He that doth most at once, doth least. He is a wretch whose hopes are below. Thank you, good puss, starved my cat. No great good comes without looking after it. Gather the rose; and leave the thorn behind. He who would be rich in one year is hanged at six months end. He who hath a mouth will certainly eat. Go early to the market, and as late as ever you can to a battle. The barber learns to shave at the beards of fools. He who is lucky (or rich) passes for a wise man too. He commands enough who is ruled by a wise man. He who reveals his secret makes himself a slave. Gaming shows what metal a man is made of. How can the cat help it if the maid be a fool? Fools grow up apace without any watering. God supplies him with more who lays out his estate well. The printing press is the mother of errors. Let me see your man dead, and I will tell you how rich he is. Men live one half of the year with art and deceit, and the other half with deceit and and art. Do yourself a kindness, sir. [The beggar's phrase for give alms.] I was well; would be better; took physic, and died. [On a monument.] All galley-wise; every man draws towards himself. He who hath [Page] money and capers is provided for Lent. A proud man hath vexation or fretting enough. He who buys by the penny keeps his own house and other men's too. Tell me what company you keep, and I will tell you what you do. At a good penny worth pause awhile. He who doth his own business doth not foul his fingers. 'Tis good feasting at other men's houses. A wise man makes a virtue of what he cannot help. Talk but little, and live as you should do.

OLD SPANISH PROVERBS.

He is a rich man who hath God for his friend. He is the best scholar who hath learned to live well. A handful of mother wit is worth a bushel of learning. When all men say you are an ass, 'tis time to bray. Change of weather finds discourse for fools. A pound of care will not pay an ounce of debt. The sorrow men have for others hangs upon one hair. A wise man changes his mind, a fool never will. That day on which you marry you either manor make yourself. God comes to see, or look upon us, without a bell. You had better leave your enemy something when you die, than live to beg of your friend. That's a wise delay which makes the road safe. Cure your sore eyes only with your elbow. Let us thank God, and be content with what we have. The foot of the owner is the best manure for his land. He is my friend who grinds at my mill. Enjoy that little you have while the fool is hunting for more. Saying and doing do not dine together. Money cures all diseases. A life ill-spent makes a sad old-age. 'Tis money that makes men lords. We talk, but God doth what he pleases. May you have good luck, my son, and a little wit will serve your turn. Gifts break through stone walls. Go not to your doctor for every all, nor to your lawyer for every quarrel, nor to your pitcher for every thirst. There is no better looking-glass than an old true friend. A wall between both best preserves friendship. The sum of all is, to serve God well, and to do no ill thing. The creditor always hath a better memory than the debtor. Setting down in writing is a lasting memory. Repentance always costs very dear. Good-breeding and money make our sons gentlemen. As you use your father, so your children will use you. There is no evil, but some good use may be made of it. No price is great enough for good counsel. Examine not the pedigree nor patrimony of a good man. There is no ill thing in Spain but that which can speak. Praise the man whose bread you eat. God keep me from him whom I trust, from him whom I trust not I shall keep myself. Keep out of an hasty man's way for a while, out of a sullen man's all the days of your life. If you love me, John, your deeds would tell me so. I defy all setters, though they were made of gold. Few die of hunger, a hundred thousand of surfeits. Govern yourself by reason, though some like it, others do not. If you would know the worth of a ducate, go and borrow one. No companion like money. A good wise is the workmanship of a [Page] good husband. The fool fell in love with the lady's laced apron. The friar who asks for God's sake, asks for himself too. God keep him who takes what care he can of himself. Nothing is valuable in this world, except as it tends to the next. Smoke, raining into the house, and a talking wife, make a man run out of doors. There is no to-morrow for an asking friend. God keep me from still-water, from that which is rough I will keep myself. Take your wife's first advice, not her second. Tell not what you know, judge not what you see, and you will live in quiet. Hear reason, of she will make hersel [...] be heard, Gifts enter every where without a wimble. A great fortune with a wife is a bed full of brambles. One penny for your purse, and two for your mouth. There was never but one man who never did a fault. He who promises runs into debt. He who holds his peace gathers stones. Leave your son a good reputation and an employment. Receive your money before you give a receipt for it, and take a receipt before you pay it. God doth the cure, and the physician takes the money for it. Thinking is very far from knowing the truth, Fools make great feasts, and wife men eat of them. June, July, August, and Carthagena, are the four best ports of Spain. A gentle calf sucks her own mother, and four cows more (between two own brothers, two witnesses, and a notary). The devil brings a modest man to the court. He who will have a mule without any fault, must keep none. The wolves cat the poor ass that hath many owners. Visit your aunt, but not every day in the year. In an hundred years time, princes are peasants; and in an hundred and ten, peasants grow princes. The poor cat is whipped because our dame will not spin. Leave your jest whilst you are most pleased with it. Whither goest thou, grief? Where I am used to go. Leave a dog and a great talker in the middle of the street. Never trust a man whom you have injured. The laws go on the king's errands. Parents love indeed, others only ta [...]k of it. Three helping one another will do as much as six men single. She spins well who breeds her children well. You cannot do better for your daughter than to breed her virtuously, nor for your son than to fit him for an employment. Lock your door, that so you may keep your neighbour honest. Civil obliging language costs but little, and doth a great deal of good. One "Take it" is better than two "Thou sha [...]t have it." Prayers and provender never hindered any man's journey. There is a fig at Rome for him who gives another advice before he asks it. He who is not more, or better than an another, deserves not more than another. He who hath no wisdom hath no worth. 'Tis better to be a wise than a rich man. Because I would live quietly in the world, I hear, and see, and say nothing. [...] not between two brothers. The dead and the absent have no friends left them. Who is the true friend, or gentleman? He whole actions make him so. Do well to whom you will; do any man harm, and look to yourself. Good courage breaks ill luck to pieces. Great poverty is no fault or baseness, but some inconvenience. The hard-hearted man gives more than he who has nothing at all. Let us not fall out, to give the devil a dinner. Truths too fine spun are subtle fooleries. If you would always have money, keep it when you have it. I suspect that ill in others [Page] which I know by myself. Sly knavery is too hard for honest wisdom. He who resolves to amend hath God on his side Hell is crouded up with ungrateful wretches. Think of yourself, and let me alone. He can never enjoy himself one day who fears he may die at night. He who hath done ill once, will do it again. No evil happens to us but what may do us good It I have broke my leg, who knows but 'tis best for me. The more honour we have, the more we thirst after it. If you would be pope, you must think of nothing else. Make the night night, and the day day, and you will be merry and wise. He who eats most eats least. If you would live in health be old betimes. I will go warm, and let fools laugh on. Choose your wife on a Saturday not on a Sunday. Drinking water neither makes a man sick nor in debt, nor his wise a widow. No pottage is good without bacon no sermon without St. Augustin. Have many acquaintance, and but a few friends. A wondrous fair woman is not all her husband's own. He who marries a widow, will have a dead man's head often thrown in his dish. Away goes the devil when he finds the door shut against him. 'Tis great courage to suffer, and great wisdom to bear patiently. Doing what I ought secures me against all censure, I wept when I was born, and every day shows why. Experience and wisdom are the two best fortune-tellers. The best soldier comes from the plough. Wine wears no breeches. The hole in the wall invites the thief. A wise man doth not hang his wisdom on a peg. A man's love and his belief are seen by what he does. A covetous man makes a half-penny of a farthing, and a liberal man makes six-pence of it. In December keep yourself warm and sleep. He who will revenge every affront, means not to live long. Keep your money, niggard, live miserably that your heir may squander it away. In war, hunting, and love, you have a thousand sorrows for every joy or pleasure. Honour and profit will not keep both in one sack. The anger of brothers is the anger of devils A mule and a woman do best by fair means A very great beauty is either a fool or proud. Look upon a picture and a battle at a great distance. A great deal is [...] waited, and a little would do as well. An estate well got is spent, and that which is ill got destroys its master too. That which is bought cheap is the dearest. 'Tis more trouble to do ill than to do well. The husband must not see, and the wife must be blind. While the tall maid is stooping the little one hath swept the house. Neither so fair as to kill nor so ugly as to fright a man. May no greater ill befall you than to have many children, and but a little bread for them. Let nothing affright you but sin. I am no river, but can go back when there is reason for it. Do not make me kiss, and you will not make me sin. Vain-glory is a flower which never comes to fruit. The absent are always in the fault. A great good was never got with a little pains. Sloth is the key to let in beggary. I left him I knew, for him who was highly praised, and I found reason to repent it. Do not say I will never drink of this water, however dirty it is. He who trifles away his time, perceives not death which stands upon his shoulders. He who spits against heaven, it falls upon his face. He who stumbles, and falls not, mends his pace. He who is sick of folly recovers late or never. He who hath a mouth of his own [Page] should not bid another man blow. He who hath no ill fortune is tired out with good. He who depends wholly upon another's providing for him, hath but an ill breakfast, and a worse supper. A cheerful look, and forgiveness, is the best revenge of an affront. The request of a grandee is a kind of force upon a man. I am always for the strongest side. If folly were pain, we should have great crying out in every house. Serve a great man, and you will know what sorrow is. Make no absolute promises, for nobody will help you to perform them. Every man is a fool in another man's opinion. Wisdom comes after a long course of years. Good fortune comes to him who takes care to get her. They have a fig at Rome for him who refuses any thing that is given him. One love drives out another. Kings go as far as they are able, not so for they desire to go. [...]o play fools—I must love you and you [...] else. He who thinks what he is to do, must think what he should say too. A mischief may happen which will do me (or make me) good. Threatened men eat bread still, i.e. live on. [...] a good name and you may lie in bed. Truth is the child of [...]. He who hath an ill cause, let him sell it cheap. A wise man never [...]. I did not think of that. Respect a good man that he may respect you, and be civil to an ill man that he may not affront you. A wise man only knows when to change his mind. The wise's counsel is not worth much, but he who takes [...] is a fool. When two friends have a common purse, one sings and the other weeps. I lost my reputation by speaking ill of others, and being worse spoken of. He who loves you will make you weep, and who hates you may make you laugh. Good deeds live and flourish when all other things are at an end. At the end of life La Gloria is sung. By yielding you make all your friends; but if you will tell all the truth you know, you will have your head broke. Since you know every thing, and I know nothing, pray tell me what I dreamed this morning. Your looking-glass will tell you what none of your friends will. The clown was angry, and he paid dear for it. If you are vexed or angry, you will have two troubles instead of one. The last year was ever better than the present. That wound that was never given is best cured of any other. Afflictions teach much, but they are a hard cruel master. Improve rather by other men's errors, than find fault with them. Since you can bear with your own, bear with other men's failings too. Men lay out all their understanding in studying to know one another, and so no man knows himself. The applause of the [...] or multitude is but a poor comfort. Truths and roses have thorns about them. He loves you better who strives to make you good, than he who strives to please you. You know not what may happen, is the hope of fools. Sleep makes every man as great and rich as the greatest. Follow, but do not run after good fortune. Anger is the weakness of the understanding. Great posts and offices are like ivy on the wall, which makes it look fine, but ruins it. Make no great haste to be angry; for if there be occasions, you will have time enough for it. Riches which, all applaud, the owner feels the weight or care of. A competency leaves you wholly at your disposal. Riches make men worse in their latter days. He is the only rich man who understands [Page] the use of wealth. He is a great fool who squanders rather than doth good with his estate. To heap fresh kindnesses upon ungrateful men, is the wisest, but withal the most cruel revenge. The fool's pleasures cost him very dear. Contempt of a man is the sharpest reproof. Wit without discretion is a sword in the hand of a fool. Other virtues without prudence are a blind beauty. Neither inquire after, nor hear of, nor take notice of the faults of others, when you see them. Years pass not over men's heads for nothing. An halter will sooner come without taking my care about it, than a canonry. If all asses wore pack saddles, what a good trade would the pack saddlers have. The usual forms of civility oblige no man. There is no more faithful nor pleasant friend than a good book. He who loves to employ himself well can never want something to do. A thousand things are well forgot for peace and quietness sake. A wise man avoids all occasions of being angry. A wise man aims at nothing which is out of his reach. Neither great poverty nor great riches will hear reason. A good man hath ever good luck. No pleasure is a better pennyworth than that which virtue yields. No old age is agreeable but that of a wise man. A man's wisdom is no where more seen than in his marrying himself. Folly and anger are but two names for the same thing. Fortune knocks once at least at every one's door. The father's virtue is the best inheritance a child can have. No sensual pleasure ever lasted so much as for a whole hour. Riches and virtue do not often keep one another company. Ruling one's anger well, is not so good as preventing it. The most useful learning is that which teaches us how to die well. The best men come worse out of company than they went into it. The most mixed or allayed joy is that men take in their children. Find money and marriage to rid yourself of an ill daughter. There is no better advice than to look always at the issue of things. Compare your griefs with other men's, and they will seem less. Owe money to be paid at Easter, and Lent will seem short to you. He who only returns home, doth not run away. He can do nothing well who is at enmity with his God. Many avoid others, because they see not and know not themselves. God is always opening his hand to us. Let us be friends, and put out the devil's eye. 'Tis true there are many very good wives, but they are under ground. Talking very much, and lying, are cousin-germans. With all your learning be sure to know yourself. One error breeds twenty more. I will never jest with my eye nor with my religion. Do what you have to do just now, and leave it not for to-morrow. Ill tongues should have a pair of scissors. Huge long hair, and very little brains. Speak little, hear much, and you will seldom be much out. Give me a virtuous woman, and I will make her a fine woman. He who trusts nobody is never deceived. Drink water like an ox, wine like a king of Spain. I am not sorry that my son loses his money, but that he will have his revenge, and play on still. My mother bid me be confident, but lay no wagers. A good fire is one half of a man's life. Covetousness breaks the sack; i. e. loses a great deal. That meat relishes best which costs a man nothing. The ass bears his load, but not an over-load. He who cats his cock alone, must catch his horse so [Page] too. He who makes more of you than he used to do, either would cheat you or needs you: He that would avoid the sin, must avoid the occasion of it. Keep yourself from the anger of a great man, from a tumult of the mob, from fools in a narrow way, from a man that is marked, from a widow that hath been thrice married, from wind that comes in at a hole, and from a reconciled enemy. One ounce of mirth is worth more than ten thousand weight of melancholy. A contented mind is a great gift of God. He that would cheat the devil must rise early in the morning. Every fool is in love with his own bauble. Every ill man will have an ill time. Keep your sword between you and the strength of a clown. Be ye last to go over a deep river. He who hath a handsome wife, or a castle on the frontier, or a vineyard near the highway, never wants a quarrel. Never deceive your physician, your confessor, nor your lawyer. Make a bridge of silver for a flying enemy. Never trust him whom you have wronged. Seek for good, and be ready for evil. What you can do alone by yourself, expect not from another. Idleness in youth makes way for a painful and miserable old age. He who pretends to be every body's particular friend is nobody's. Consider well before you tie that knot you never can undo. Neither praise nor dispraise any before you know them. A prodigal son succeeds a covetous father. He is fool enough himself who will bray against another ass. Though old and wise, yet still advise. Happy is he that mends of himself, without the help of others. A wise man knows his own ignorance, a fool thinks he knows every thing. What you eat yourself never gains you a friend: Great housekeeping makes but a poor will. Fair words and foul deeds deceive wise men as well as fools. Eating too well at first makes men eat ill afterwards. Let him speak who received, let the giver hold his peace. A house built by a man's father, and a vineyard planted by his grandfather. A dapple-grey horse will die sooner than tire. No woman is ugly when she is dressed. The best remedy against an evil man is to keep at a good distance from him. A man's folly is seen by his singing, his playing, and riding full speed. Buying a thing too dear is no bounty. Buy at a fair, and sell at home. Keep aloof from all quarrels, be neither a witness nor party. God doth us more and more good every hour of our lives. An ill blow, or an ill word, is all you will get from a fool. He who lies long in bed, his estate pays for it. Consider well of a business, and dispatch it quickly. He who hath no children, hath neither kindred nor friends. May I have a dispute with a wise man, if with any. He who hath lost shame is lost to all virtue. Being in love brings no reputation to any man, but vexation to all. Giving to the poor lessens no man's store. He who is idle is always wanting somewhat. Evil comes to us by ells, and goes away by inches. He whose house is tiled with glass must not throw stones at his neighbours. The man is fire, the woman tow, and the devil comes to blow the coals. He who doth not look forward, finds himself behind other men. The love of God prevails for ever, all other things come to nothing. He who is to give an account of himself and others, must know both himself and them. A man's love and his faith appear by his works or deeds. In all [Page] contention put a bridle upon your tongue. In a great frost a nail is worth a horse. I went a fool to the court, and came back an ass. Keep money when you are young, that you may have it when you are old. Speak but little, and to the purpose, and you will pass for somebody. If you do evil, expect to suffer evil. Sell cheap, and you will sell as much as four others. An ill child is better sick than well. He who rises early in the morning hath somewhat in his head. The gallows will have its own at last. A lie hath no legs. Women, wind, and fortune, are ever changing. Fools and wilful men make the lawyers great. Never sign a writing till you have read it, nor drink water till you have seen it. Neither is any barber dumb, nor any songster very wise. Neither give to all nor contend with fools. Do no ill, and fear no harm. He doth something who sets his house on fire; he scares away the rats and warms himself. I fell nothing on trust till tomorrow. [Written over the shop-doors.] The common people pardon no fault in any man. The sidler of the same town never plays well at their feast. Either rich, or hanged in the attempt. The feast is over, but here is the fool still. To divide as brothers use to do: that which is mine is all my own, that which is yours I go halves in. There will be no money got by losing your time. He will soon be a lost man himself who keeps such men company. By courtesies done to the meanest men, you get much more than you can lose. Trouble not yourself about news, it will soon grow stale and you will have it. That which is well said, is said soon enough. When the devil goes to his prayers he means to cheat you. When you meet with a fool, pretend business to get rid of him. Sell him for an ass at a fair, who talks much and knows little. He who buys and sells doth not feel what he spends. He who ploughs his land, and breeds cattle, spins gold. He who will venture nothing must never get on horseback. He who goes far from home for a wife, either means to cheat, or will be cheated. He who sows his land, trusts in God. He who leaves the great road for a by-path, thinks to save ground, and he loses it. He who serves the public obliges nobody. He who keeps his first innocency escapes a thousand sins. He who abandons his poor kindred, God forsakes him. He who is not handsome at twenty, nor strong at thirty, nor rich at forty, nor wise at fifty, will never be handsome, strong, rich, nor wise. He who resolves on the sudden, repents at leisure. He who rises late loses his prayers, and provides not well for his house. He who peeps through a hole may see what will vex him. He who amend, his faults puts himself under God's protection. He who love [...] [...]ell sees things at a distance. He who hath servants hath enemies [...] which he cannot well be without. He who pays his debts begins to make a stock. He who gives all before he dies will need a great deal of patience. He who said nothing had the better of it, and had what he desired. He who sleeps much gets but little l [...]ning. He who sins like a fool, like a fool goes to hell. If you would have your business well done, do it yourself. It is the wise man only who is content with what he hath. Delay is odious, but it makes things more sure. He is always safe who knows himself well. A good wife by obeying commands in her turn. Not to [Page] have a mind to do well, and to put it off at the present, are much the same. Italy to be born in, France to live in, and Spain to die in. He loses the good of his afflictions who is not the better for them. It is the most dangerous vice which looks like virtue. It is great wisdom to forget all the injuries we may receive. Prosperity is the thing in the world we ought to trust least. Experience without learning does more good than learning without experience. Virtue is the best patrimony for children to inherit. It is much more painful to live ill than to live well. An hearty good-will never wants time to show itself. To have done well obliges us to do so still. He hath a great opinion of himself who makes no comparison with others. He only is rich enough who hath all that he desires. The best way of instruction is to practise that which we teach others. It is but a little narrow soul which earthly things can please. The reason why parents love the younger children best, is because they have so little hopes that the elder will do well. The dearest child of all is that which is dead. He who is about to marry should consider how it is with his neighbours. There is a much shorter cut from virtue to vice, than from vice to virtue. He is the happy man, not whom other men think, but who thinks himself to be so. Of sinful pleasure repentance only remains. He who hath much wants still more, and then more. The less a man sleeps the more he lives. He can never speak well who knows not when to hold his peace. The truest content is that which no man can deprive you of. The remembrance of wise and good men instructs as well as their presence. It is wisdom in a doubtful case, rather to take another man's judgement than our own. Wealth betrays the best resolved mind into one vice or other. We are usually the best men when we are worst in health. Learning is wealth to the poor, an honour to the rich, and a support and comfort to old age. Learning procures respect to good fortune, and helps out the bad. The master makes the house to be respected, not the house the master. The short and sure way to reputation, is to take care to be in truth what we would have others think us to be. A good reputation is a second, or half an estate. He is the better man who comes nearest to the best. A wrong judgment of things is the most mischievous thing in the world. The neglect or contempt of riches makes a man more truly great than the possession of them. That only is true honour which he gives who deserves it himself. Beauty and chastity have always a mortal quarrel between them. Look always upon life, and use it as a thing that is lent you. Civil offers are for all men, and good offers for our friends. Nothing in the world is stronger than a man but his own passions. When a man comes into troubles, money is one of his best friends. He only is the great learned man who knows enough to make him live well An empty purse with a new house finished makes a man want money somewhat too late.

OLD ENGLISH PROVERBS.

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In every work begin and end with God. The grace of God is worth a fair. He is a fool who cannot be angry; but he is a wise man who will not. So much of passion, so much of nothing to the purpose. It is wit to pick a lock and steal a horse; but it is wisdom to let them alone. Sorrow is good for nothing but for sin. Love thy neighbour; yet pull not down thy hedge. Half an acre is good land. Cheer up, man, God is still where he was. Of little meddling comes great ease. Do well, and have well. He who perishes in a needless danger, is the devil's martyr. Better spare at the brim, than at the bottom. He who serves God is the true wise man. The hasty man never wants woe. There is a God in the almonry. He who will thrive must rise at five. He who has thriven may sleep till seven. Prayer brings down the first blessing, and praise the second. He plays best who wins. He is a proper man who hath proper conditions. Better half a loaf than no bread. Beware of HAD-I-WIST. Frost and fraud have always soul ends. Good words cost nought. A good word is as soon said as a bad one. Little said soon amended. Fair words butter no parsnips. That penny is well spent that saves four time its value to its master. Penny in pocket is a good companion. For all your kindred make much of your friends. He who hath money in his purse, cannot want a head for his shoulders. Great cry and little wool, quoth the devil when he shear'd his hogs. 'Tis ill gaping before an oven. Where the hedge is lowest all men go over. When sorrow is asleep wake it not. Upstart's a churl that gathered good. From whence did spring this noble blood. Provide for the worst, the best will save itself. A covetous man, like a dog in a wheel, roasts meat for others to eat. Speak me fair and think what you will. Serve God in thy calling; 'tis better than always praying. A child may have too much of his mother's blessing. He who gives alms makes the very best use of his money.

A wise man will neither speak, nor do,

Whatever anger would provoke him to.

Heaven once named, all other things are trifles. The patient man is always at home. Peace with heaven is the best friendship. The worst of crosses is never to have had any. Crosses are ladders that do lead up to Heaven. Honour buys no beef in the market. Care-not would have. When it rains pottage you must hold up your dish. He that would thrive must ask leave of his wife. A wonder lasts but nine days. The second meal makes the glutton; and the second blow, or second ill word, makes the quarrel. A young serving man an old beggar. A pennyworth of ease is worth a penny at all times. As proud comes behind as goes before. Bachelor's wives and maid's children are well taught. Beware of the geese when the fox preaches.

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Rich men seem happy, great and wise,

All which the good man only is.

Look not on pleasures as they come, but go. Love me little, and love me long. Fools build houses, and wise men buy them, or live in them. Opportunity makes the thief. Out of debt, out of deadly sin. Pride goes before, and shame follows after. That wealth is ill saved that shames its master. Quick believers need broad shoulders. Three may keep counsel, if two be away. He who weddeth ere he be wise, shall die ere he thrives. He who studies his content, wants it most. God hath often a great share in a little house, and but a little share in a great one. When prayers are done, my lady is ready.

He that buys a house ready wrought,

Hath many a pin and nail for nought.

He that is warm thinks all are so. If every man will mend one, we shall all be mended. Marry your son when you will, your daughter when you can. None is a fool always, every one sometimes. Think of ease, but work on He that lies long in bed his estate feels it. The child said nothing but what it heard by the fire-side. A gentleman, a grey-hound, and a salt-box, look for at the fire-side. The son full and tattered, the daughter empty and fine. He who riseth betimes hath something in his head. Fine dressing is a foul house swept before the doors. Discontent is a man's worst evil. He who lives well sees afar off. Love is not to be found in the market. He who seeks trouble never misseth it. Never was a strumpet fair in a wise man's eye. He that hath little is the less dirty. Good counsel breaks no man's head. Fly the pleasure that will bite to-morrow. Woe be to the house where there is no chiding. The greatest step is that out of doors. Poverty is the mother of health. Wealth, like rheum, falls on the weakest parts. If all fools wore white caps, we should look like a flock of geese. Living well is the best revenge we can take on our enemies. Fair words make me look to my purse. The shortest answer is doing the thing. He who would have what he hath not, should do what he doth not. He who hath horns in his bosom, needs not put them on his head. Good and quickly seldom meet. God is at the end when we think he is farthest off. He who contemplates hath a day without night. Time is the rider that breaks youth. Better suffer a great evil than do a little one. Talk much and err much. The persuasion of the fortunate sways the doubtful. True praise takes root, and spreads. Happy is the body which is blest with a mind not needing.

My house, my house, tho' tho [...] art small,

Thou art to me the Escurial.

Foolish tongues talk by the dozen. Show a good man his error, and he turns it into a virtue; a bad man doubles his fault. [Page] When either side grows warm in arguing, the wisest man gives over the first. In the husband wisdom, in the wise gentleness. A wise man cares not much for what he cannot have. Pardon others but not thyself. If a good man thrives, all thrive with him. Old prati [...]s die unless you feed it. That which two will, takes effect. He only is bright who shines by himself. Prosperity lets go the bridle. Take care to be what thou wouldst seem. Great businesses turn on a little pin. He that will not have peace, God gives him war. None is so wise but the fool overtakes him. That is the best gown that goes most up and down the house. Silks and fauns put out the fire in the kitchen. The first dish pleaseth all. God's mill grinds slow, but sure. Neither praise nor dispraise thyself, thy actions serve the turn. He who sears death, lives not. He who preaches gives alms. He who pitteth another thinks on himself. Night is the mother of counsels. He who once hits will be ever shooting. He that cockers his c [...]ild provides for his enemy. The faulty stands always on his guard. He that is thrown would ever wrestle. Good swimmers are drowned at last. Courtesy on one side only, lasts not long. Wine counsels seldom prosper. Set good against evil. He goes not out of his way who goes to a good inn. It is an ill air where we gain nothing. Every one hath a fool in his sleeve. Too much taking heed is sometimes loss. 'Tis easier to build two chimnies than to maintain one. He hath no leisure who useth it not. The wife is the key of the house. The life of a man is a winter way, The least foolish is counted wise. Life is half spent before we know what it is to live. Wine is a turn-coat; first a friend, then an enemy. Wine ever pays for his lodging.

Wise men with pity do behold

Fools worship mules that carry gold.

Time undermines us all. Conversation makes a man what he is. The dainties of the great are the tears of the poor. The great put the little on the hook. Lawyers houses are built on the heads of fools. Among good men two suffice. The best bred have the best portion. To live peaceably with all breeds good blood. He who hath the charge of souls transports them not in bundles. Pains to get, care to keep, fear to lose. When a lackey comes to hell, the devil locks the gates. He that tells his wife news is but newly married. He who will make a door of gold, must knock in a nail every day. If the brain sows not corn, it plants trusties. A woman conceals what she knows not. Some evils are cured by contempt. God deals his wrath by weight, but without weight his mercy. Follow not truth too near at the heels, lest it dash out your teeth. Say to pleasure, gentle Eve, I will have none of your apple. Marry your daughters betimes, lest they marry themselves. Every man's censure is usually first moulded in his own nature. Suspicion is the virtue of a coward. Stay a while, that we may make an end the sooner. Let us ride fair and softly that we may get home the sooner. Debtors are liars. Knowledge (or cunning) is no burden. Dearths fore [...]en come not. A penny spared is twice got. Pension never enriched [Page] young man. If things were to be done twice, all would be wise. If the mother had never been in the oven, she would not have looked for her daughter there. The body is sooner well dressed than the soul. Every one is a master and a servant. No profit to honour, no honour to virtue or religion. Every sin brings its punishment along with it. The devil divides the world between deism and superstition. Good husbandry is good divinity. Be reasonable and you will be happy. It is better to please a fool than to anger him. A fool, if he saith he will have a crab, he will not have an apple. Take heed you find not what you do not seek. The highway is never about. He lives long enough who hath lived well. Metal is dangerous in a blind horse. Winter never rots in the sky. God help the rich, the poor can beg.

He that speaks me fair, and loves me not,

I will speak him fair, and trust him not.

He who preaches war is the devils' chaplain. The truest wealth is contentment with a little. A man's best fortune, or his worst, is a wife. Marry in haste, and repent at leisure. Sir John BarleyCorn is the strongest knight. Every ass thinks himself worthy to stand with the king's horses. A good beginning makes a good ending. One ounce of discretion, or of wisdom, is worth two pound of wit. The devil is good, or kind, when he is pleased. A fair face [...] half a portion. To forget a wrong is the best revenge. Manners make the man. Man doth what he can, God doth what he pleases. Gold goes in at any gate except that of heaven. Knaves and fools divide the world. No great loss but may bring some little profit. When poverty comes in at the door, love leaps out at the window. That suit is best that best fits me. Self-love is a mote in every man's eye. That which is well done is twice done. Use soft words and hard arguments. There is no coward to an ill conscience. He who makes other men afraid of his wit, had need be afraid of their memories. Riches are but the baggage of virtue. He who defers his charities till his death, is rather liberal of anothers man's than of his own. A wise man hath more ballast than sail. Great men's promises, courtier's oaths, and dead men's shoes, a man may look for, but not trust to. Be wise on this side of heaven. The devil tempts others, an idle man tempts the devil. Good looks buy nothing in the market. He who will be his own master often hath a fool for his scholar. That man is well bought who costs you but a compliment. The greatest king must at last go to bed with a shovel or spade. He only truly lives who lives in peace. If wise men never erred, it would go hard with the fool. Great virtue seldom descends. One wise (in marriage) and two happy. Alms giving never made any man poor, nor robbery rich, nor prosperity wise. A fool and his money are soon parted. Fear of Hell is the true valour of a Christian. For ill do well, then fear not Hell.

Like blood, like good, and like age,

Make the happiest marriage.

[Page] The best thing in this world is to live above it. Happy is he who knows his follies in his youth.

If I had revenged every wrong,

I had not worn my shirts so long.

One pair of heels is sometimes worth two pair of hands. It is good sleeping in a whole skin. Enough is as good as a feast. A fool's bolt is soon shot. All is well that ends well. Ever drink, ever dry. He who hath an ill name is half hanged. Harm watch, harm catch. A friend's frown is better than a fool's smile. The easiest work and way is, To beware. If the best man's faults were written in his forehead, it would make him pull his hat over his eyes. A man may be great by chance; but never wise, or good, without taking pains for it. Success makes a fool seem wise. All worldly joys go less, to that one joy of doing kindnesses. What fools say doth not much trouble wise men. Money is a good servant, but an ill master. Pleasure gives law to fools, God to the wise. He lives indeed who lives not to himself alone. Good to begin well, better to end well. There would be no ill language if it were not ill taken. Industry is fortune's right-hand, and frugality is her left. We shall lie all alike in our graves. When flatterers meet, the devil goes to dinner. It is a small family that hath neither a thief nor a harlot in it. To give and to keep there is need of wit. A man never surfeits of too much honesty. Honour and ease are seldom bed-fellows. Those husbands are in heaven whose wives do not chide. He can want nothing who hath God for his friend. Young men's knocks old men feel. He who is poor when he is married, shall be rich when he is buried. Of all tame beasts, I hate sluts. Giving much to the poor, doth increase a man's store. That is my good that doth me good. An idle brain is the devil's shop. God send us somewhat of our own, when rich men go to dinner.

A thousand pound, and a bottle of hay,

Will be all one at doomsday.

Let your purse still be your master. Young men think old men fools; but old men know that young men are fools. Wit once bought, is worth twice taught. A wise head makes a close mouth. All foolish fancies are bought much too dear. Women's and children's wishes are the aim and happiness of the more weak men. Ignorance is better than pride with greater knowledge. The charitable man gives out at the door and God puts in at the window. Every man is a fool where he hath not considered or thought. He who angers others is not himself at ease. He dies like a beast who hath done no good while he lived. Heaven is not to be had by men's barely wishing for it. Patch and long sit, build and soon flit. One hour's sleep before midnight, is worth two hours sleep after it. Wranglers never want words. War is Death's feast. Idle lazy folks have most labour. Knavery may serve a turn, but honesty is best at the long-run. A quick [Page] landlord makes a careful [...]. Look ever to the [...]. Will is the cause of woe. Welcome is the best cheer. I will keep no more cats than what will catch mice. Reprove others but correct thyself. Once a knave and ever a knave. It is more painful to do nothing than something. Any thing for a quiet life. It is great folly to want when we have it, and when we have it not too. Fly pleasure and it will follow thee. God's Providence is the surest and best inheritance. That is not good language which all understand not. Much better lose a just than a friend. Ill-will never said well. He that hath some land must have some labour.

Live so as you mean to die;

Go not to Hell for company.

Show me a lyar and I will show you a thief. We must wink at small faults. Use legs and have legs. Keep your shop and your shop will keep you. Every one should sweep before his own door. Much coin usually much care. Good take [...] doth always speed. He who gets, doth much; but he who [...], doth more. A pound of gold is better than an ounce of honour. We think lawyers to be wise men, and they know us to be fools. Eaten bread is soon forgotten. When you see your friend, trust to yourself. Let my friend tell my tale. Mention not a rope in the house of one whose father was hanged. Speak the truth and shame the devil. God help the fool, quoth Pedley, (an Ideal) Lend, and lose my money; so play fools. Early to go to bed, and then early to rise, makes men more holy, more healthy, wealthy, and wife. Anger dies soon with a wise and good man. He who will not be counselled, cannot be helped. God hath provided no remedy for wilful obstinacy. All vice infatuates and corrupts the judgment. He who converses with nobody, knows nothing. There is no fool like the old fool. A good wife makes a good husband. It is much better to be thought a fool than to be a knave. One fool makes many. Penny, whence comest thou? Penny, whither goest thou? and, Penny, when wilt thou come again?

Religion hath true lasting joys; weigh all, and so

If any thing have more, or such, let Heaven go.

It is worse to be an ill man, than to be thought to be one. A fool comes always short of his reckoning. A young saint, an old saint; and a young devil, an old devil. Wit is folly unless a wise man hath the keeping of it. Knowledge of God and of ourselves is the mother of true devotion, and the perfection of wisdom. Afflictions are sent us from God for our good. Confession of a fault makes half amends. Every man can tame a shrew but he who hath her. It is better to die poor than to live poor. Craft brings nothing home at the last. Diseases are the interest of pleasure. All covet, all lose. Plain dealing is a jewel; but he who useth it will die a beggar. Honour bought is temporal simony. Live, and let live, i. e. be a kind landlord. Children are certain [Page] cares, but very uncertain comsorts. Giving begets love, lending usually lessens it. He is the wise, who is the honest man. Take part with reason against thy own will or humour. Wit is a fine thing in a wise man's hand. Speak not of my debts except you mean to pay them. Words instruct, but examples persuade effectually. He who lives in hopes dies a fool. He who gives wisely fells to advantage. Years know more than books. All earthly joys are empty bubbles, and make men boys. Better unborn than untaught. If thou do ill, the joy fades, not the pains: if well, the pains do fade, the joy remains. Always refuse the advice which passion gives; nor lay nor do that thing which anger prompts you to. Bear and forbear is short and good philosophy. Set out wisely at first; custom will make every virtue more easy and pleasant to you than any vice can be. The best and noblest conquest is that of a man's own reason over his passions and his follies.

Whatever good thou dost, give GOD the praise;

Who both the power and will first gave to thee.

A FABLE.

By the Celebrated LINNOEUS, Translated from the Latin.

ONCE upon a time the seven wise men of Greece were met together at Athens, and it was proposed that every one of them should mention what he thought the greatest wonder in the creation. One of them, of higher conceptions than the rest, proposed the opinion of some of the astronomers about the fixed stars, which they believed to be so many suns, that had each their planets rolling about them, and were stored with plants and animals like this earth. Fired with this thought, they agreed to supplicate Jupiter, that he would at least permit them to take a journey to the moon, and stay there three days, in order to see the wonders of that place, and give an account of them at their return. Jupiter consented, and ordered them to assemble on a high mountain, where there should be a cloud ready to convey them to the place they desired to see. They picked out some chosen companions, who might assist them in describing and painting the objects they [Page] should meet with. At length they arrived at the moon, and found a palace there well fitted up for their reception. The next day, being very much fatigued with their journey, they kept quiet at home till noon; and being still faint, they refreshed themselves with a most delicious entertainment, which they relished so well, that it overcame their curiosity. This day they only saw through the window that delightful spot, adorned with the most beautiful flowers, to which the beams of the sun gave an uncommon lustre, and heard the singing of most melodious birds till evening came on. The next day they arose very early in order to begin their observations; but some very beautiful young ladies of that country coming to make them a visit, advised them first to recruit their strength before they exposed themselves to the laborious task they were about to undertake.

The delicate meats, the rich wines, the beauty of these damsels, prevailed over the resolution of these strangers. A fine concert of music is introduced, the young ones begin to dance, and all is turned to jollity; so that this whole day was spent in gallantry, till some of the neighbouring inhabitants, growing envious at their mirth, rushed in with swords. The elder part of the company tried to appease the younger, promising the very next day they would bring the rioters to justice. This they performed, and the third day the cause was heard; and what with accusations, pleadings, exceptions, and the judgment itself, the whole day was taken up, on which the term set by Jupiter, expired. On their return to Greece, all the country flocked in upon them to hear the wonders of the moon described, but all they could tell was, for that was all they knew, that the ground was covered with green, intermixed with flowers, and that the birds sung among the branches of the trees; but what kind of flowers they saw, or what kind of birds they heard, they were totally ignorant. Upon which they were treated every where with contempt.

If we apply this fable to men of the present age, we shall perceive a very just similitude. By these three days the fable denotes the three ages of man. First, Youth, in which we are too feeble in every respect to look into the works of the Creator: all that season is given up to idleness, luxury, and pastime. Secondly, Manhood, in which men are employed in settling, marrying, educating children, providing fortunes for them, and raising a family. Thirdly, Old Age, in which after having made their fortunes, they are overwhelmed with law-suits and proceedings relating to their estates. Thus it frequently happens that men never consider to to what end they were destined, and why they were brought into the world.

THE TABLET OF MEMORY, COMPREHENDING AN EPITOME OF GENERAL HISTORY.

[Page]

BEFORE CHRIST.

4004 THE creation of the world, and of Adam and Eve.

4003 The birth of Cain, the first who was born of a woman.

3017 Enoch translated into heaven.

2308 The old world destroyed by a deluge which continued 377 days.

2247 The tower of Babel is built about this time by Noah's posterity; upon which God miraculously confounds their language, and thus disperses them into different nations.

2234 Celestial observations are begun at Babylon, the city which first gave birth to learning and the sciences.

2138 Misraim, the son of Ham, founds the kingdom of Egypt, which lasted 1663 years, to the conquest of Cambyses.

2059 Ninus, the son of Belus, founds the kingdom of Assyria, which lasted above 1000 years.

1921 The covenant of God made with Abraham, when he leaves Haran to go into Canaan, which begins the 430 years of sojourning.

1897 The cities of Sodom and Gomorrah are destroyed for their wickedness by fire from heaven.

1856 The kingdom of Argos in Greece begins under Inachus.

1822 Memnon the Egyptian invents the letters.

1715 Prometheus first struck fire from flints.

1635 Joseph dies in Egypt, which concludes the book of Genesis, containing a period of 2369 years.

1574 Aaron born in Egypt; 1490, appointed by God first high priest of the Israelites.

1571 Moses, brother to Aaron, born in Egypt, and adopted by Pharaoh's daughter.

1556 Cocrops brings a colony of Saites from Egypt, into Attics, and begins the kingdom of Athens in Greece.

[Page] 1546 Scamander comes from Crete into Phrygia, and begins the kingdom of Troy.

1503 Deluge of Deucalio [...] in Thessaly.

1493 Cadmus carried the Phoenecian letters into Greece, and built the citadel of Thebes.

1491 Moses performs a number of miracles in Egypt, and departs from that kingdom, together with 600,000 Israelites, besides children, which completed the 430 years of sojourning.

1485 The first ship that appeared in Greece brought from Egypt by Danaus, who arrived at Rhodes, and brought with him his fifty daughters.

1453 The first Olympic games celebrated at Olympia, in Greece.

1452 The Pentateuch, or five first books of Moses, are written in the land of Moab, where he died the year following, aged 110 years.

1451 The Israelites, after sojourning in the wilderness forty years, are led under Joshua into the land of Canaan, where they fix themselves, after having subdued the natives; and the period of the sabatical year commences.

1263 Argonautic expedition.

1198 The rape of Helen by Paris, which, in 1193 gave rise to the Trojan war, and siege of Troy by the Greeks, which continued ten years, when that city was taken and burned.

1048 David is sole King of Israel.

1004 The temple is solemnly dedicated by Solomon.

896 Elijah, the prophet, is translated to heaven.

894 Money first made of gold and silver at Argos.

869 The city of Carthage, in Africa, founded by queen Dido.

814 The kingdom of Macedon begins.

776 The first Olympiad begins.

753 AEra of the building of Rome in Italy by Romulus, first King of the Romans.

720 Samaria taken, after three years siege, and the kingdom of Israel overthrown by Salmanaser king of Assyria, who carried the ten tribes into captivity.

The first eclipse of the moon on record.

658 Byzantium (now Constantinople) built by a colony of Athenians.

604 By order of Necho, King of Egypt, some Phoenicians sailed from the Red Sea round Africa, and returned by the Mediterran [...]an.

600 Thales of Miletus travels into Egypt, acquires the knowledge of geometry, astronomy, and philosophy; returns to Greece, calculates eclipses, and gives general notions of the universe, and maintains that one Supreme Intelligence regulates all its motions.

Maps, globes, and signs of the Zodiac, invented by Anaximander, the scholar of Thales.

597 Jehoiakin, king of Judah, is carried away captive by Nebuchadnezzar to Babylon.

587 The city of Jerusalem taken after a siege of 18 months.

[Page] 562 The first comedy at Athens acted upon a moveable scaffold.

559 Cyrus the first king of Persia.

538 The kingdom of Babylon destroyed; that city being taken by Cyrus, who, in 536, issued an edict for the return of the Jews.

534 The first tragedy acted at Athens, on a waggon, by Thespis.

526 Learning is greatly encouraged at Athens, and a public library first founded.

515 The second temple at Jerusalem is finished under Darius.

509 Tarquin the seventh and last king of the Romans is expelled; and Rome is governed by two consuls, and other republican magistrates, until the battle of Pharsalia, 461 years.

504 Sardis taken and burned by the Athenians, which gave occasion to the Persian invasion of Greece.

486 AE [...]chylus, the Greek Poet, first gains the prize of tragedy.

481 Xerxes, king of Persia, begins his expedition against Greece.

458 Ezra is sent from Babylon to Jerusalem, with the captive Jews and the vessels of gold and silver, &c. being 70 weeks of years, or 490 years before the crucifixion of our Saviour.

454 The Romans send to Athens for Solon's laws.

451 The decem [...]irs created at Rome, and the laws of the twelve tables, compiled and ratified.

443 Censors created at Rome.

432 Nineteen years cycle invented by Meton.

430 The history of the Old Testament finishes about this time, Malachi, the last of the prophets.

401 Retreat of 10,000 Greeks, under Xenophon.

400 Socrates, the founder of moral philosophy among the Greeks, put to death by the Athenians, who soon after repent, and erect to his memory a statue of brass.

379 Boeotian war commences in Greece, finished in 366, after the death of Epeminondas, the last of the Grecian heroes. After his death Philip, brother to the king of Macedon, who had been educated under him, privately set out for that country, seized the kingdom, and after a continual course of war, treachery, and dissimulation, put an end to the liberty of the Greeks by the battle of Cheronea.

336 Philip king of Macedon murdered, and succeeded by his son Alexander the Great.

332 Alexandria in Egypt built.

331 Alexander king of Macedon, conquers Darius king of Persia, and other nations of Asia.

323 Dies at Babylon, and his empire is divided by his generals into four kingdoms, after destroying his wives, children, brother, mother and sisters.

291 Darkness at Rome at noon day.

290 Solar Quadrants introduced at [...].

285 Dionysius, of Alexandria, began his astronomical ae [...]a on Monday June 26, being the first who found the solar year to consist exactly of 365 days, five hours, and 49 minutes.

284 Ptolemy Philadelphus, King of Egypt, employs seventy two [Page] interpreters to translate the Old Testament into the Greek language, which is called the Septuagint.

269 The first coinage of silver at Rome.

264 The first Punic war begins, and continues 24 years. The chronology of the Arundelian marbles composed.

250 Eratosthenes first attempted to measure the earth.

242 Conic sections invented by Apollonius.

218 The second Punic war begins and continues 17 years. Hannibal passes the Alps, and defeats the Romans in several battles; but being abandoned and refused support by his countrymen, fails in the accomplishment of his purpose.

190 The first Roman army enters Asia, and from the spoils of Antiochus brings the Asiatic luxury to Rome.

170 Eighty thousand Jews massacred by Antiochus Epiphanes.

168 Perscus dectated by the Romans, which ends the Macedonian kingdom.

167 The first library erected at Rome, of books brought from Macedonia.

163 The government of Judea under the Maccabees begins, and continues 126 years.

146 Cartbage and Corinth rased to the ground by the Romans.

145 An hundred thousand inhabitants of Antioth massacred in one day by the Jews.

135 The history of the Apocrypha ends.

63 Cataline's conspiracy against the liberties of his country detected.

32 Julius Caesar makes his first expedition into Britain.

47 The battle of [...] between Caesar and Pompey, in which the l [...]tter is defeated.

The Alexandrian library, consisting of 400,000 valuable books, burnt by accident.

45 The war of Africa, in which Cato kills himself.

The solar year introduced by Caesar.

44 Caesar killed in the senate house, after having sought 50 pitched battles, and overturned the liberties of his country.

43 Brutus, one of the conspirators against Caesar, and chief of the republicans, being vanquished in the battle of Philippi, kills himself.

35 The battle of Actium fought, in which Mark Antony and Cleopatra are totally defeated by Octavius, nephew to Julius Caesar.

30 Alexandria taken by Octavius, and Egypt reduced to a Roman province.

27 Octavius, by a decree of the senate, obtains the title of Augustus Caesar, and an absolute exemption from the laws, and is properly the first Roman emperor.

8 The temple of Janus is shut by Augustus, as an emblem of universal peace; and JESUS CHRIST is supposed to have been born in September, or on Monday, December 25.

[Page]

AFTER CHRIST.

12 CHRIST disputes with the Doctors in the temple.

29—is baptized in the wilderness by Joh [...].

33—is crucified on Friday, April 3, at three o'clock, P. M. His Resurrection on the Lord's day, April 5: His Ascension, Thursday, May 14.

36 St. Paul converted.

39 St. Matthew writes his Gospel.

Pontius Pilate kills himself.

40 The name of Christians first given at Antioch to the followers of Christ.

43 Claudius Caesar's expedition into Britain.

44 St. Mark writes his Gospel.

46 Christianity carried into Spain.

49 London is founded by the Romans: and in 363 surrounded with a wall, some parts of which are still observable.

51 Caractacus, the British king, is carried in chains to Rome.

52 The council of the Apostles at Jerusalem.

55 St. Luke writes his Gospel.

60 Christianity preached in Britain.

61 Boadicea, the British Queen, defeats the Romans; but is conquered soon after by Suetonius, governor of Britain.

62 St. Paul is sent in bonds to Rome—writes his epistles between 51 and 66.

63 The acts of the Apostles written.

Christianity is supposed to be introduced into Britian by St. Paul, or some of his disciples, about this time.

64 Rome set on fire, and burned for six days: upon which began, under Nero, the first persecution against the Christians.

67 St. Peter and St. Paul put to death.

70 Titus takes Jerusalem, which is rased to the ground, and the plough made to pass over it.

79 Herculaneum overwhelmed by an eruption of Mount Vesuvius.

85 Julius Agricola, governor of South Britain to protect the civilized Britons from the incursions of the Caledonians, builds a line of forts between the rivers Forth and Clyde; defeats the Caledonians under Galgachus on the Grampian hills; and first sails round Britain.

96 St. John the Evangelist wrote his Revelation—his Gospel in 97.

121 The Caledonians re-conquer from the Romans all the Southern parts of Scotland; upon which the emperor Adrian builds a wall between Newcastle and Carlisle; but this also proving ineffectual, Pollius Urbicus, the Roman General, about the year 144, repairs Agricola's forts, which he joins by a wall four yards thick, since called Antoninus's wall.

136 The second Jewish war ends, when they were all banished Judea.

139 Justin writes his first apology for the Christians.

140 Dublin built.

152 The emperor Antoninus Plus stops the persecution against the Christians.

211 The emperor Severus, after having conquered the Scots, and [Page] pent them up by a new wall between the Forth and Clyde (since called Graham's Dyke) having also conquered the Parthians, in the east, and extended the Roman empire to its utmost bounds, dies at York.

217 The septuagint said to be found in a cask.

Church yards begin to be consecrated.

274 Silk first brought from India, and the manufactory of it introduced into Europe 551.

303 The tenth general persecution begins under Dioclesian and Galerius.

306 Constantine the great begins his reign.

308 Cardinals first instituted.

31 [...] The tenth persecution ends by an edict of Constantine, who favours the Christians, and gives full liberty to their religion.

325 The first general council at Nice, when 318 fathers attended against Arius, where was composed the famous Nicene Creed.

328 Constantine removes the seat of empire from Rome to Byzantium, which is thenceforward called Constantinople.

331 Constantine orders all the Heathen temples to be destroyed.

363 The emperor Julian, surnamed the apostate, endeavours in vain to re-build the temple of Jerusalem.

364 The Roman empire is divided into the eastern (Constantinople the capital,) and western (of which Rome continued to be the capital;) each being now under the government of different Emperors.

The Scots utterly defeated and driven out of their country by the Picts and Romans.

Marriage in Lent forbidden.

400 Bells invented by Bishop Paulinus of Nola in Campagna.

404 The kingdom of Scotland revives under Fergus II.

410 Rome taken and plundered by Alari [...], king of the Goths.

412 The Vand Is begin their Kingdom in Spain.

420 The Kingdom of France begins upon the lower Rhine, under Pharamond.

Salique law confirmed by this monarch.

426 The Romans withdraw their troops from Britain, and never return, advising the Britons to arm in their own defence, and trust to their own valour.

432 St. Patrick began to preach in Ireland: he died 17th, March, 493 aged 122 years.

446 The Britons now left to themselves, are greatly harrassed by the Scots and Pict; upon which they once more make their complaint to the Romans, but receive no assistance from that quarter.

447 Attila ( [...]urnamed the scourge of God) with [...] Huns, ravages the Roman empire.

449 Vortigern, King of the Britons, invites the Saxons into Britain against the Scots and Picts.

455 The Saxons having repulsed the Scots and Picts, invite over [Page] more of their countrymen, and begin to establish themselves in Kent under Hengist.

476 The Western empire entirely destroyed; upon the ruins of which several new states arise in Italy and other parts, consisting of Goths, Vandals, Huns, and other barbarians; under whom literature is extinguished, and the works of the learned are destroyed.

496 Clovis King of France baptized, and Christianity begins in that kingdom.

508 Prince Arthur begins his reign over the Britons.

510 Paris becomes the capital of France.

516 The computing of time by the Christian aera is introduced by Dionysius the monk.

529 The code of Justinian, the eastern emperor, is published.

557 A terrible plague all over Europe, Asia, and Africa, which continues near 50 years.

581 Latin ceased to be spoken about this time in Italy.

600 Bells first used in churches.

606 The power of the Popes begins by the concessions of Phocas, emperor of the East.

622 Mahomet flies from Mecca to Medina in Arabia. His followers compute their time from this aera, which in Arabic is called Hegira, i. e. the flight.

637 Jerusalem taken by the Saracens, or followers of Mahomet.

640 Alexandria in Egypt is taken by the Saracens, and the grand library there burned by order of Omar their caliph, or prince.

664 Glass invented in England by Benault, a monk.

670 Building with stone introduced into England by Bennet, a monk.

685 The Britons totally expelled by the Saxons, and driven into Wales and Cornwall.

696 Churches first begun to be built in England.

713 The Saracens conquer Spain. Their progress stoppead in France by Charles Martel, in 732.

726 The controversy about images begins, and occasions many insurrections in the eastern empire.

748 The computing of years from the birth of Christ begun to be used in history.

749 The race of Abbas become caliphs of the Saracens, and encourage learning.

761 Thirty thousand books burnt by order of the emperor Leo.

762 The city of Bagdad upon the Tigris is made the capital of the Saracen empire.

786 The surplice, a vestment of the Pagan priests, introduced into churches.

800 Charlemagne, king of France, begins the empire of Germany, afterwards called the western empire, and endeavours in vain to restore learning in Europe.

828 Egbert king of Wessex unites the Heptarchy by the name of England.

838 The Scots and Picts have a decisive battle, in which the former [Page] prevail, and both kingdoms are united by Kennet, which begins the second period of the Scottish history.

The Danes with 60 ships arrived at and took Dublin.

867 The Danes begin their ravages in England.

871 Bath Springs first discovered.

886 Juries first instituted.

896 Alfred the Great, after subduing the Danish invaders, composes his body of laws; divides England into counties, hundreds, and tythings; erects county courts, and founds the University of Oxford about this time.

915 The University of Cambridge founded.

936 The Saracen empire divided into seven kingdoms, by usurpation.

940 Christianity established in Denmark.

989 Christianity established in Russia.

991 The figures in arithmetic are brought into Europe by the Saracens, from Arabia. Letters of the Alphabet were hitherto used.

996 Otho III. makes the empire of Germany elective.

999 Boleslaus the first King of Poland.

1000 Paper made of cotton rags comes into use, that of linen do. 1170.

1005 All the old churches are rebuilt about this time in a new style.

1014 On Good Friday, April 23d, the famous b [...]ttle of Clontarf was sought, wherein the Danes were completely defeated with a loss of 11,000 men, and driven out of Ireland—but the Irish king Brian Boromy, was killed, aged 88.

1015 Children forbidden by law to be sold by their parents in England.

Priests forbidden to marry.

1017 Canute, king of Denmark, gets possession of England.

1025 Musical gamut invented.

1040 The Danes driven out of Scotland.

1041 The Saxon line restored under Edward the Confessor.

1043 The Turks become formidable, and take possession of Persia.

1065 The Turks take Jerusalem from the Saracens.

1066 The battle of Hastings fought, between Harold and William Duke of Normandy, in which Harold is conquered and slain: after which William becomes king of England.

1070 William introduces the feudal law.

1075 Henry IV, Emperor of Germany, and the Pope, quarrel about the nomination of the German bishops. Henry in penance, walks barefooted to Rome, towards the end of January.

1076 Justices of the peace first appointed in England.

1080 Doomlday book began to be compiled by order of William, from a survey of all the estates in England, and finished in 1086.

The Tower of London built by the same prince, to curb his English subjects; numbers of whom fly to Scotland, where they introduce the Saxon or English language; are protected by Malcolm, and have lands given them.

[Page] 1086 Kingdom of Bohemia begun.

1091 The Saracens in Spain, being hard pressed by the Spaniards, call to their assistance Joseph king of Morocco; by which the Moors get possession of all the Saracen dominions in Spain.

1096 The first Crusade to the Holy Land begun, to drive the infidels from Jerusalem.

1107 King's speech first delivered by Henry I.

1110 Edgar Atheling, the last of the Saxon princes, dies in England, where he had been permitted to reside as a subject. Learning revived in Cambridge.

1118 The order of the Knights Templars instituted to defend the S [...]pulchre at Jerusalem, and to protect Christian strangers.

1140 King Stephen grants liberty to his nobles to build castles; in consequence of which 1100 are erected in 14 years.

1151 The canon law collected by Gratian, a monk of Bologns.

1163 London bridge, consisting of 19 small arches, first built of stone.

1164 The Teutonic order of religious knights begins in Germany.

1171 Dermot Mac Murrogh, prince of Leinster, being beaten and put to flight by other princes, induces some English adventurers to land in Ireland, and assist him in recovering his dominious: Dublin is besieged and taken by Raymend le Gross.

1172 Henry II. lands at Waterford, and soon after obtains from Richard E. Strongbow (who had married the daughter of Mac Murrogh, and according to compact, succeeded to his dominions) a surrender of Dublin; where he erects a pavilion of wicker work, and entertains several Irish princes, who, voluntarily, submit to him, on condition of being governed by the same laws, civil and ecclesiastical, and enjoying the same liberties and immunities, as the people of England.

Henry II. landed in Ireland, with 400 knights and 5000 men.

1173 The same king grants its first charter to Dublin; and, by divers privileges, encourages a colony from Brstol to settle in it.

1174 Henry II. creates his younger son, 12 years old, king or lord of Ireland, who grants charters to the city of Dublin, and other corporations.

1180 Glass windows began to be used in private houses in England.

1182 Pope Alexander III, compelled the kings of England and France to hold the stirrups of his saddle when he mounted his horse.

1186 The great conjunction of the sun and moon and all the planets in Libra, happened in September.

1192 The battle of Ascalon, in Judea, in which Richard, king of England, defeats Saladine's army, consisting of 300,000 combatants.

Richard treacherously imprisoned in his way home by the Emperor of Germany.

[Page] 1194 Dieu et mon Droit, first used as a motto by Richard, on a victory over the French.

1200 Chimn [...]es were not known in England.

Surnames now began to be use [...] among the nobility.

1208 London incorporated, and obtained its first charter from king John.

1210 King John met in Dublin upwards of 20 Irish princes, who swore allegiance to him, and there caused them to establish the English laws and customs [...]

Courts of Judicature first erected in Ireland.

1215 Magna Cha [...]a is signed by king John and the barons of England; and the following year it is granted to the Irish by Henry III.

1217 The same prince grants the city of Dublin to the citizens, in fee farm at 200 marks [...]er annum.

1227 The Tartars, a new race of barbarians, under Gingis Khan, emerge, from the northern parts of Asia, conquer the greatest part of that continent, and in 22 years destroy upwards of 14 millions of people.

1233 The inquisition, begun in 1204, is now trusted to the Dominicans.

The houses of London, and other cities in England, France, and Germany, still thatched with straw.

1252 Magnifying glass [...]s invented by Roger Bacon.

1253 The famous astronomical tables are composed by Alonzo king of Castile.

1258 The Tartars take Bagdad, which puts an end to the empire of the [...].

1263 Acho, king of Norway, invades Scotland with 160 sail, and lands 20000 men at the mouth of the Clyde, but most of them are cut to pieces by Alexander III. who recovers the western isles.

1264 The commons of England have a place in parliament.

1269 The Hamburgh company incorporated in England.

1273 The empire of the present Austrian family begins in Germany.

1280 Pulvis fulminans and gun powder invented by Roger Bacon.

1282 Lewellyn, prince of Wales, defeated and killed by Edward I. who [...] that principality to England.

1284 Edward II. born at Carnarvon, is the first prince of Wales.

1285 Alexander III. king of Scotland dies, and that kingdom is disputed by twelve candidates, who submit their claims to the arbitration of Edward, king of England, which lays the foundation of a long and desolating war between the two nations.

Spectacles invented by Alexander Spin [...], a Spanish monk.

1293 There is a regular succession of English parliaments from this year, being the 2nd. of Edward I.

1298 The present Turkish empire begins in Bythinia under Ottoman

Silver hasted knives, spoons, and cups, a great luxury.

Splinters of wood generally used for lights.

[Page] Wine sold by the apothecaries as a cordial.

1299 Windmills invented.

1300 About this time the mariner's compass was invented, or improved, by John Gioia, or Goya, a Neapolitan. The flower de luce, the arms of the duke of Anjou, then king of Naples, was placed by him at the point of the needle, in compliment to that prince.

1307 The beginning of the Swiss cantons.

Interest of money in England at 45 per cent.

1308 The Popes remove to Avignon in France for 70 years.

1314 The battle of Bannock burn between Edward II. and Robert Bruce, in which the English are overthrown with prodigious slaughter, and all their boasted pretensions of sovereignty are utterly dissipated.

1320 Gold first coi [...] in Christendom.

1336 Two Braban [...] weavers settle at York, which, says Edward III. may prove of great benefit to us and our subjects.

1337 The first comet whose course is described with astronomical exactness.

1340 Gunpowder first suggested as useful for warlike purposes by Swartz, a monk of Cologne; 13 [...]6, Edward III. had four pieces of cannon, which contributed to gain him the battle of Cressy.

Oil painting first made use of by John. Vaneck.

1344 The first creation to titles by patent used by Edward III.

1349 The order of the Garter instituted in England by Edward III.

1352 The Turks first enter Europe.

1356 The battle of Poictiers, in which king John of France, and his sons, are taken prisoners by Edward the black prince.

1357 Coals first brought to London.

1358 Arms of England and France first quartered by Edward III.

1362 The law pleadings in England changed from French to English, as a favour of Edward III to his people.

1386 A company of linen weavers from the Netherlands established in London.

1388 The battle of Otterburn between Hotspur and the earl of Douglas; on this is founded the ballad of Chevy Ch [...]ce.

Title of Baron first given by Richard II.

1390 Co [...]se cloth first made in England at Kendal.

1391 Cards invented in France for the king's amusement.

1399 Westminster Abbey rebuilt and enlarged.

Order of the Bath instituted at the coronation of Henry IV.

1402 Bajaze [...] defeated by Tamerlane, and the power of the Turks almost entirely destroyed.

1404 Hats for men invented at Paris by a Swiss.

1412 Denmark united with the crown of Norway.

1415 The battle of Agincourt, gained over the French by Henry V. of England.

1416 The art of curing herrings invented by William Boekel, a Dutchman; by which he rendered an essential service to his country.

[Page] 1428 The siege of Orleans. The celebrated Maid of Orleans appears and gives the first blow to the English power in France. She is afterwards taken prisoner, and basely put to death.

1430 Laurentius of Haerlem invents the Art of Printing, which he practised with separate wooden types. Guttenburgh afterwards invented cut metal types. Peter Schoeffer invented the mode of casting types in matrices. But the most authentic accounts ascribe the invention of printing to Dr. Faust, or Faustus, in 1444.

1446 The Vatican Library founded at Rome

The sea broke in at Dort, and drowned 100,000 people.

1453 Constantinople taken by the Turks, which utterly overthrows the Roman empire.

1454 Otto Guerick, a German, invents the air pump.

Cape Verd Isles first seen.

Duelling appointed in certain cases in France, in order to have the judgment of God.

1460 Engravings and etchings in copper invented.

1471 Decimal arithmetic invented, and the use of tangents in trigonometry introduced, by Regiomontanus.

1473 Greek language brought into France.

1483 Richard III, King of England, and last of the Plantagenets, is defeated and killed at the battle of Bosworth, by Henry (Tudor) VII, which puts an end to the civil wars between the houses of York and Lancaster.

1485 Great numbers carried off by the sweating sickness.

1486 Henry establishes fifty yeomen of the guard, the first standing army.

1489 Maps and sea charts first brought to England by Barth. Columbus.

1491 William Grocin publicly teaches the Greek language at Oxford.

The Moors, hitherto a formidable enemy to the native Spaniards, are entirely subdued by Ferdinand, and become subjects of that Prince on certain conditions; but are cruelly persecuted by the inquisitors.

1492 America discovered by Columbus.

1494 Algebra first known in Europe.

1497 The Portuguese first sail to the East Indies by the Cape of Good Hope.

South America discovered by Americus Vespusius, from whom the continent unjustly takes its name.

1499 North America discovered for Henry VII. by Cabot a native of Bristol.

1500 Maximilian divides the empire of Germany into six circles. Brasil discovered by Cabral.

1503 Mines used in the attack and defence of places, invented.

1509 Gardening introduced into England from the Netherlands, from whence vegetables were imported hitherto.

1512 Florida discovered.

[Page] 1513 The battle of Flowden, in which James IV, of Scotland is killed, with the flower of his nobility.

1517 Martin Luther began the reformation.

Egypt conquered by the Turks.

1518 Magellan, in the service of Spain, discovers the straits which bear his name, makes the first voyage round the world, but is killed by savages in the Marianne islands.

Republic of Geneva founded.

1520 Henry VIII, for his writings in favour of Popery, receives the title of "Defender of the Faith" from the Pope.

Chocolate first brought from Mexico by the Spaniards.

1529 The name of protestant takes its rise from the reformed protesting against the church of Rome, at the diet of Spires in Germany.

1530 Copernicus revives the Pythagorean system of astronomy.

1533 Currant trees brought into England from Zante.

1537 Religious houses dissolved by Henry VIII.

1539 The first English edition of the bible authorised, the present translation finished 1611. About this time cannon began to be used in ships.

1543 Silk Stockings first worn by the French King.

Pins first used in England; before which time the ladies used skewers.

1544 Good lands let in England at one shilling per acre.

1545 The famous Council of Trent begins, and continues 18 years.

1546 Interest of money first established in England by law at ten per cent.

Ann Ascue, a Protestant, cruelly tortured by order of Henry VIII. who, to the utter disgrace of royalty, put his own hands to the rack, as not thinking the executioner sufficiently expert. She endured every thing with patience, and was afterwards burnt.

1549 Lords Lieutenants of counties instituted in England.

1550 Cherries, pears, &c. introduced into England.

1553 Circulation of the blood through the lungs first published by Michael Servetus.

1557 Groats and half groats the greatest silver coin in England.

1560 Siberia was about this time discovered, under the reign of Czar Ivan Basilides.

1563 Knives first made in England.

The 39 articles of the English faith established.

1565 Botany revived at Thuringe in Germany,

Potatoes first brought to Ireland from New Spain.

Henry Lord Dainly, husband to Queen Mary of Scotland, blown up with Gun-powder in the Provost's house at Edinburgh, about two in the morning of Feb. 11.

1569 Royal Exchange, of London, first built.

Circulation of the blood published by Cisalpinus.

Mary Queen of Scotland, driven from her kingdom by the rebellion of her subjects, flies to Queen Elizabeth for protection, by whom she is treacherously imprisoned.

1571 Printing in Irish characters first instituted.

[Page] 1572 The great massacre of protestants at Paris.

1573 Marby-hill in Hereford removed of itself.

1578 Apricots and artichokes introduced into England.

1579 The Dutch shake off the Spanish Yoke, and the republic of Holland begins.

English East India Company incorporated—established 1600.

English Turkey Company incorporated.

1580 Sir Francis Drake returns from his voyage round the world, being the first English circumnavigator.

1581 J. Usher, Archbishop of Armagh, born in Dublin, drew up 104 articles of religion for Ireland, 1615; which were established, 1635,—Died, 1656.

1582 Pope Gregory introduces the new style in Italy; the 5th. October being counted 15.

1583 Tobacco first brought from Virginia into England.

1587 Mary Queen of Scots is beheaded by order of Elizabeth, after 18 years imprisonment.

1588 The Spanish Armada destroyed by Drake and other English Admirals.

Henry IV, passes the edict of Nantz, tolerating the Protestants.

The manufactory of paper introduced into England at Dartford.

1589 Coaches first introduced into England.

Bombs invented at V [...]nlo.

1591 Trinity College, Dublin, founded.

1597 Watches first brought into England from Germany.

1600 Building with brick introduced into England by the earl of Arundel, most of the houses in London being hitherto built with wood.

1602 Decimal arithmetic invented at Bruges.

1603 Queen Elizabeth (the last of the Tudors) dies, and nominates James VI. of Scotland (and first of the Stuarts) as her successor, which unites both Kingdoms under the name of Great Britain.

1605 The Gunpowder plot discovered at Westminster.

Kepler lays the foundation of the Newtonian system of attraction.

1606 Oaths of allegiance first administered in England.

1608 Galileo, of Florence, first discovers the satellites about the planet Jupiter by the telescope, then just invented in Holland.

Quebec settled by the French.

1610 Henry IV, is murdered at Paris by Ra [...]illiac, a priest.

Virginia and Newfoundland settled by the English.

Hudson's Bay discovered by a Captain of that name, who is left by his men to perish on that desolate coast.

1611 Baronets first created in England by James I.

1614 Napier, of Marcheston, in Scotland, invents the logarithms.

Sir Hugh Middleton brings the new river to London from Ware.

The custom of powdering the hair took its rise from some [Page] ballad singers at St. German's fair, who powdered themselves to look the more ridiculous.

1614 New York and New Jersey settled by the Dutch.

1618 New Holland discovered by the Dutch.

1619 Dr. W. Harvey, an Englishman, fully confirms the doctrine of the circulation of the blood.

1620 The broad silk manufactory from raw silk introduced into England.

Cape Cod, Massachusetts, discovered.

1622 Nova Scotia settled.

1623 New Hampshire settled by an English colony.

Plymouth in New England planted by a part of Mr. Robinson's congregation.

1625 The island of Barbadoes, the first English settlement in the West Indies, is planted.

1626 The barometer invented by Torricelli.

1627 The thermometer invented by Drebellius.

A colony of Swedes settled on Delaware river, Pennsylvania.

1629 Carolina planted—discovered 1497.

1630 Peruvian bark first brought to France.

1631 Newspapers first published at Paris.

Boston first settled.

1632 The battle of Lutzen, in which Gustavus Adolphus, king of Sweden, and head of the Protestants in Germany, is killed.

1633 Maryland settled by Lord Baltimore, with a colony of Roman Catholics.

1635 Connecticut and Rhode Island settled.

1637 New Jersey, in America, settled by the Swedes.

1638 Harvard College in Cambridge, Massachusetts, established.

1640 King Charles disobliges his Scottish subjects; on which their army under General Lesley, enters England, and takes Newcastle, being encouraged by the male contents in England.

The massacre in Ireland, when 40,000 English Protestants were killed.

1642 Civil war begins in England.

1646 Episcopacy abolished in England.

Sympathetic powder made known by Sir Kenelm Digby.

1647 The first Selenographic maps made by Hevelius.

1649 Charles I. beheaded at Whitehall, January 30, aged 49.

1652 The first coffee house in London.

The speaking trumpet invented by Kirchir, a Jesuit.

1654 Cromwell assumes the Protectorship.

1655 The English, under Admiral Penn, take Jamaica from the Spaniards.

Algiers reduced by admiral Blake.

1658 Cromwell dies, and is succeeded in the Protectorship by his son Richard.

1659 Transfusion of the blood first suggested at Oxford.

1660 King Charles II. is restored by Monk, commander of the [Page] army, after an exile of twelve years in France and Holland.

1660 Episcopacy restored in England and Scotland.

The people of Denmark being oppressed by the Nobles, surrender their privileges to Fred. III. who becomes absolute.

1662 The Royal Society established in London by Charles II. Pendulum clocks invented by John Fromentel, a Dutchman. Fire engines invented.

1665 The plague rages in London.

1666 The great fire of London began, Sept. 2, and continued three days, in which were destroyed 1 [...],000 houses and 400 streets.

Tea first used in England.

Academy of sciences established in France.

1667 The peace of Breda, which confirms to the English the New Netherlands, now known by the names of Pennsylvania, New York, and New Jersey.

1669 South Carolina planted by an English colony under Governor Sayle.

1670 The English Hudson's Bay Company incorporated.

1671 Academy of Architecture established in France.

1672 Lewis XIV. overruns great part of Holland, when the Dutch open their sluices, being determined to drown their country, and retire to their settlements in the East Indies.

African company established.

1673 St. Helena taken by the English.

1675 Coffee houses shut up by proclamation, as encouragers of sedition.

1676 Repeating clocks and watches invented by Barlow.

1678 The peace of Nimeguen.

The habeas corpus act passed.

1679 Darkness at London, that one could not read at noon day, January 12.

1680 A great comet appeared, and continued visible from Nov. 3, to March 9.

1681 William Penn, a Quaker, receives a charter for planting Pennsylvania.

Pennsylvania settled.

1682 College of physicians, at Edinburgh, incorporated.

Royal academy established at Nismes.

1683 India stock sold from 360 to 500 per cent.

1685 The duke of Monmouth, natural son to Charles II. raises a rebellion, but is defeated at the battle of Sedgemoor, and beheaded.

The edict of Nantz infamously revoked by Lewis XIV. and and the protestants cruelly persecuted.

1687 The palace of Versailles, near Paris, finished by Lewis XIV.

1688 The Revolution in Great Britain begins, Nov. 5. King James retires to France, December 3.

[Page] 1689 King William and Queen Mary, daughter and son in law to James II. are proclaimed February 16.

[...]iscount Dundee stands out for James in Scotland, but is killed after gaining the battle of Killycrankie, upon which the Highlanders disperse.

The land tax passes in England.

The toleration act passes in ditto.

1690 The battle of the Boyne, gained by William against James in Ireland, July 1.

1691 The war in Ireland finished by the surrender of Limerick to William.

1692 The English and Dutch fleets, commanded by Admiral Russel, defeated the French fleet off La Hogue.

Massacre of the Macdonalds, at Glencoe, in Scotland, (for not surrendering in time according to king William's proclamation,) said to be without the king's knowledge.

1693 Bayonets at the end of loaded muskets first used by the French.

The duchy of Hanover made the ninth electorate.

Bank of England established by king William.

The first public lottery was drawn this year.

Stamp duties instituted in England.

1695 Bank of Scotland established.

1696 The peace of Ryswick.

1697 Malt tax established.

1699 The Scots settled a colony at the isthmus of Darien, in America; and called it Caledonia.

1700 Charles XII, of Sweden, begins his reign.

Yale College established at Saybrook, Connecticut—removed to Newhaven 1716.

1701 Prussia erected into a kingdom.

Cottonian library settled for public benefit.

Society for the propagation of the gospel in foreign parts established.

1702 King William dies, aged 50, and is succeeded by Queen Anne, daughter to James II, who, with the emperor and States General, renews the war against France and Spain.

1704 Gibraltar taken from the Spaniards by Admiral Rooke

The battle of Blenheim, won by the Duke of Marlborough and Allies against the French.

The court of Exchequer instituted in England.

Prussian blue discovered at Berlin.

1706 The Treaty of Union betwixt England and Scotland, signed June 22.

1707 The first British Parliament.

1708 Minorca taken from the Spaniards by General Stanhope.

The battle of Oudenarde won by Marlborough and the allies.

Sardinia erected into a kingdom, and given to the Duke of Savoy.

1709 Peter the Great, Czar of Muscovy, defeats Charles XII, at Pultowa, who flies to Turkey.

[Page] 1710 Queen Anne changes the Whig Ministry for others more favourable to the interest of her brother, the late Pretender.

The cathedral church of St. Paul, London, rebuilt by Sir Christopher Wren, in 37 years, at one million of expense, by a duty on coals.

The English South Sea Company began.

1713 The peace of Utrecht, whereby Newfoundland, Nova Scotia, New Britain, and Hudson's Bay, in North America, were yielded to Great Britain; Gibraltar and Minorca, in Europe, were also confirmed to the said crown by this treaty.

1714 Queen Anne dies, at the age of 49, and is succeeded by George I.

Interest reduced to 5 per cent. in England.

1715 Lewis XIV. dies, and is succeeded by his great grand son Lewis XV.

The rebellion in Scotland begins in September, under the Earl of Mar, in favour of the Pretender. The action of Sheriffmuir, and the surrender of Preston, both in November, when the rebels disperse.

1716 Aurora Borealis first taken notice of in England—1719 in New England.

The Pretender married to the princess Sobieski, grand daughter to John Sobieski, late king of Poland.

An act passed for septennial parliaments.

1719 The Mississipi scheme at its height in France.

Lombe's silk throwing machine, containing 26,526 wheels, erected at Derby; takes up one eighth of a mile; one water wheel moves the rest; and in 24 hours it works 318,504.960 yards of organzine silk thread.

The South Sea scheme in England began April 7, was at its height at the end of June, and quite sunk about September 29.

1724 Boston (Mass.) Episcopal Charitable Society established, and incorporated, 1 [...]th. Feb. 1784.

1727 King George I. dies, in the 68th year of his age, and is succeeded by his only son, George II.

Inoculation first tried on criminals with success.

Russia, formerly a dukedom, is now established as an empire.

1728 North Carolina settled about this time.

1729 The Irish Parliament sat at the Blue Coat Hospital, Dublin, where an attempt was made to obtain the supplies for 21 years; but rejected by a majority of one.

1731 The first person executed in Britain for forgery.

1732 GEORGE WASHINGTON, THE FATHER OF HIS COUNTRY, AND THE FRIEND OF MAN, WAS BORN IN VIRGINIA.

Georgia settled by Gen. Oglethorpe.

Kouli Khan usurps the Persion throne, conquers the Mogul empire, and returns with 231 millions sterling.

1734 Forgery first punished in England with death.

[Page] 1736 Captain Porteus, having ordered his soldiers to fire upon the populace, at the execution of a smuggler, is himself hanged by the mob at Edinburgh.

1737 The earth proved to be flatted towards the poles.

1738 June 4. King George III. of Great Britain, born.

Westminster Bridge, consisting of 15 arches, began; finished in 1750, at the expence of 389,0001 desrayed by Parliament.

Nassau Hall, or Princeton College in New Jersey, founded.

1739 Letters of marque issued out in Britain against Spain, July 21, and war declared October 23.

1740 The first ship with Irish coals arrived at Dublin from Newry.

1743 The battle of Dettingen won by the English and Allies, in favour of the queen of Hungary.

1744 War declared against France.

Commodore Anson returns from his voyage round the world.

1745 The rebellion breaks out in Scotland, and the Pretender's army defeated by the duke of Cumberland, at Culloden, April 16, 1746.

1746 British Linen Company erected.

Electric shock discovered.

Lima and Callao swallowed up by an earthquake.

1747 Dec. 23 Boston, Massachusetts, sustained a loss by fire of its court-house and records.

1748 The peace of Aix lx Chapelle, by which a restitution of all places taken during the war was to be made on all sides.

Halifax, in Nova Scotia, built.

1749 The interest of the British funds reduced to three per cent.

British herring fishery incorporated.

Dublin Society incorporated by charter.

1751 Antiquarian Society at London incorporated.

Charleston, S. C infested with worms.

1752 The new style introduced into Great Britain; the third of September being counted the fourteenth.

Identity of electric fire and lightning discovered by Dr. Franklin, who thereupon invented a method of securing buildings from thunder storms.

Marine Society, Newport, R. I. instituted.

1753 The British Museum erected at Montague House.

Society of Arts, Manufactures and Commere, instituted in London.

Sept. 15, Charleston, S. C. destroyed by a hurricane.

1754 Columbia, (formerly king's) College, N. York, first founded.

1755 Lisbon destroyed by an earthquake.

1756 One hundred and forty six Englishmen are confined in the black hole at Calcutta, in the East Indies, by order of the Nabob, and 123 found dead next morning.

Marine Society established at London.

1757 Jan 5. Damien attempted to assassinate the French king.

1758 July 4, Savannah, state of Georgia, damaged by fire.

Williamsburgh, S. C. destroyed by a hurricane.

[Page] 1759 General Wolfe is killed in the battle of Quebec, which is gained by the English.

1760 Black Friar's Bridge, consisting of nine arches, begun; finished 1770, at the expence of 152,8401. to be discharged by a toll. George II. dies, and is succeeded by George III.

March 20, Boston, (Mass.) sustained a loss by fire of 100,0001. again in 1761, 64, and 1775; and again, April 20, 1787, 100 houses burnt.

1761 Charlestown, (Mass.) greatly damaged by a storm.

Bourbon family compact took place.

1762 War declared against Spain.

Peter III. Emperor of Russia, is deposed, imprisoned, and murdered.

American Philosophical Society established in Philadelphia.

August 11. Charleston, S. C. greatly damaged by an explosion of gun-powder.

1763 The definitive treaty of peace between Great Britain, France, Spain, and Portugal, concluded at Paris, February 10, which confirmed to Great Britain the extensive provinces of Canada, East and West Florida, and part of Louisiana, in North America; also the islands of Grenada, St. Vincent, Dominica, and Tobago, in the West Indies

1764 The parliament granted 10,0001. to Mr. Harrison, for his discovery of the longitude by his time piece.

Rhode-Island College, Providence, founded.

1765 George III's royal charter passed for incorporating the society of artists.

The famous stamp act passed in the British parliament, March 22. Repealed March 18, 1766.

Grand canal adjoining the city bason, Dublin, begun; completed to Monastereven in 1786.

1766 A great spot passed the sun's centre.

Gibraltar almost destroyed by a storm.

1768 Academy of painting established in London.

The Turks imprison the Russian Ambassador, and declare war against that empire.

Duration of Irish parliaments limited to eight years.

1769 Electricity of the aurora borealis discovered by Wideburg at Jena.

1770 Massacre at Boston, March 5.

Dartmouth University, New Hampshire, founded by the Rev. Eleazer Wheelock.

1771 Dr. Solander and Mr. Banks, in his Majesty's ship the Endeavour, Lieutenant Cook, return from a voyage round the world, having made several important discoveries.

1772 The king of Sweden changes the constitution of that kingdom.

A dreadful fire at Antigua.

Twelve hundred and forty people killed in the island of Java, by an electrified cloud.

A revolution in Denmark.

[Page] 1772 The emperor of Germany, empress of Russia, and the king of Prussia, strip the king of Poland of great part of his dominions, which they divide among themselves, in violation of the most solemn treaties.

1773 Capt. Phipps is sent to explore the north pole; but having made eighty one degrees, is in danger of being locked up by the ice, returns.

The Jesuits expelled from the Pope's dominions, and suppressed by his bull.

The English East India Company having, by conquest or treaty, acquired the extensive provinces of Bengal, Orixa, and Bahar, containing fifteen millions of inhabitants, great irregularities are committed by their servants abroad, upon which the British government interferes, and sends out judges, &c.

The war between the Russians and Turks proves disgraceful to the latter, who lose the islands in the Archipelago, and by sea are every where unsuccessful.

Tea, 340 chests, destroyed at Boston.

Dec. 29. The governor's house burnt at New York.

1774 Peace proclaimed between the Russians and Turks.

The British parliament having passed an act, laying a duty of three pence per pound upon all teas imported into America; the colonies, considering this as a grievance, deny the right of the British parliament to tax them.

Boston port bill passed March 25.

Deputies from the several American colonies meet at Philadelphia, as the first general congress, October 26.

First petition of Congress to the King, November.

1775 April 19. The first action happens in America between the British troops and the Americans at Lexington.

Ticonderoga and Crown Point taken by Colonels Allen and Easton.

A dreadful fire in Grenada; loss computed at 500,0001.

Paper money issued by Congress.

May 20. Articles of confederation and perpetual union are agreed on between the American colonies.

June 17, A bloody action at Bunker's Hill between the British troops and the Americans, in which the brave General Warren was slain.

Charlestown, Masschusetts, burnt.

Battle of Quebec, where fell the brave Montgomery, December 31st.

1776 Jan. 1. Norfolk and Portsmouth in Virginia, destroyed by the British.

March 17. The town of Boston evacuated by the king's troops.

An unsuccessful attempt in July, made by Commodore Sir Peter Parker and Lieutenant General Clinton, upon Charleston in South Carolina.

Order for calling in all the light gold, in Great Britain and Ireland, and ordering it for the future to pass only by weight.

[Page] 1776 Congress declare the American colonies free and independent States, July 4.

The Americans retreat from Long Island, in August, after a bloody battle, and the city of New York is afterwards taken possession of by the king's troops.

Torture abolished in Poland.

Nov. 16. Fort Washington taken.

18. Fort Lee taken.

20. Great part of the city of New York burnt.

30. Battle of White Plains.

Dec. 6. Newport, R. I taken [...]y the British.

December 25, General Washington takes 900 of the Hessians prisoners at Trenton.

Capt. COOK first circumnavigated the globe.

Austria granted toleration of religious faith, and abolished torture.

1777 Battle of Brandywine.

Jan. 2. The British defeated at Princeton with the loss of 300 prisoners. On the side of the Americans the brave general Mercer was slain.

General Howe takes possession of Philadelphia, September.

Oct. 4. Battle of Germantown.

15. Esopus on North River, burnt by the British.

Lieutenant General Burgoyne is obliged to surrender his army, consisting of 5752 men to the American Generals Gates and Arnold, October 17.

Oct. 21. Battle of Red Bank.

1778 Jan. 15. Charleston, S. C. sustained a loss by fire, in 250 dwelling, besides out-houses to the amount of 100,0001, sterling.

A treaty of alliance concluded at Paris between the French King and the Thirteen United American States, in which their Independence is acknowledged by the Court of France, February 6.

The earl of Carlisle, William Eden, Esq: and George Johnstone, Esq arrived at Philadelphia the beginning of June, as commissioners for restoring peace between Great Britain and America.

The remains of the earl of Chatham interred at the public expence in Westminster Abbey, June 9, in consequence of a vote of parliament.

Philadelphia evacuated by the king's troops, June 18.

Battle at Monmouth.

The Congress refuse to treat with the British commissioners.

Aug. 7. New York, an accidental fire destroys 300 houses.

Dominica taken by the French, September 7.

Pondicherry surrenders to the arms of Great Britain, October 17.

St. Lucia taken by the French, December 28.

1779 St. Vincent taken by the French.

May. Suffolk, Virginia, destroyed by the British.

Grenada taken by the French, July 3.

[Page] 1779 Battle at Stony Point, July 18.

October 1 [...]. Both houses of the Irish parliament address the king for a free trade.

Nov. 16. Massachusett's Charitable Society instituted.

The Spaniards join with the French and Americans against Great Britain.

1780 Torture in courts of justice abolished in France.

The inquisition abolished in the Duke of Modena's dominions.

Admiral Rodney takes twenty two sail of Spanish ships, Jan. 8.

Jan. 15. Woollen goods first exported from Ireland, to a foreign market.

The Admiral also engages a Spanish fleet under the command of Don Juan de Langara, near Cape St. Vincent, and takes five ships of the line, one more driven on shore, and another blown up, Jan. 16.

Three actions between Admiral Rodney and the Count de Guichen, in the West-Indies, in the month of April and May; but none of them decisive.

Charleston, South Carolina, surrenders to Sir Henry Clinton, May 4.

Pensacola, and the whole province of West Florida, surrender to the arms of the king of Spain, May 9.

The Protestant Association, to the number of 50,000, go up to the House of Commons with their petition for the repeal of an act passed in favour of the Catholics.

That event followed by the most daring riots in the cities of London and South wark, for several successive days, in which some Popish chapels are destroyed, together with the prisons of Newgate, the King's Bench, the Fleet, several private houses, &c. These alarming riots are at length suppressed by the interposition of the military, and many of the rioters tried and executed for felony.

May 23. Dark day in Massachusetts.

July 10. Six thousand troops under the command of Count Rochambeau arrive at Rhode Island.

Five English East Indiamen, and fifty English merchant ships bound for the West Indies, taken by the combined fleets of France and Spain, August 8.

Earl Cornwallis obtains a victory over general Gates, near Cambden, in South Carolina, August 16.

Arnold, the infamous traitor, deserts the service of his country, escapes to New-York, and is made a Brigadier General in the British service, September 24.

Major Andre, Adjutant General to the British army, hanged as a spy at Tappan, in the State of New-York, October 2.

Henry Laurens, Esq is committed prisoner to the Tower in London, on a charge of high treason, October 4.

Dreadful hurricanes in the West Indies, by which great devastation is made in Jamaica, Barbadoes, St. Lucia Dominica, and other islands, October 3, and 10.

[Page] 1780 American Academy of Arts and Sciences instituted in Massachusetts.

December 14. Charleston, S. C. evacuated by the British.

A declaration of hostilities, by Great Britain, published against Holland, December 20.

First Irish State Lottery drawn.

The winter of 1780—81, remarkable for its uncommon severity, so that, in January, 1781, the passage between New York and Staten Island was practicable for the heaviest cannon.

1781 Jan. 17. The British under Colonel Tarleton defeated by General Morgan at the Cowpens.

The Dutch island of St. Eustatia taken by Admiral Rodney and General Vaughan, February 3. Retaken by the French, November 27.

March 15. Battle of Guildford Court House.

The island of Tobago taken by the French, June 2.

A bloody engagement fought between an English Squadron under the command of Admiral Parker, and a Dutch Squadron under the command of Admiral Zoutman, off the Dogger Bank, August 5.

The Marquis La Fayette, at the head of 2000 light infantry, performs important services in Virginia.

September 9. The battle of Eutaw-springs.

13. New London burnt by Traitor Arnold.

Earl Cornwallis, with the British army under his command, surrendered prisoners of war to the American and French troops, under the command of General Washington and Count Rochambeau, at Yorktown, in Virginia, Oct. 19, which decided the contest in favour of America.

Continental paper money ceased to circulate.

November 1. Massachusett's Medical Society incorporated.

1782 Trincomale, on the island of Ceylon, taken by Admiral Hughes, Jan. 11.

Minorca surrendered to the arms of the King of Spain, Feb. 5.

The island of St. Christopher taken by the French, Feb. 12.

The island of Nevis, in the West Indies, taken by the French, Feb. 14.

Montserrat taken by the French, Feb. 22.

The British House of Commons address the King against any farther prosecution of offensive war on the continent of North America, March 4; and resolve, that the House would consider all those as enemies to his Majesty and G. Britain, who should advise, or by any means attempt, the further prosecution of offensive war on the continent of North America, for the purpose of reducing the revolted colonies to obedience by force.

Admiral Rodney obtains a victory over the French fleet under the command of Count de Grasse, whom he takes prisoner, near Dominica, in the West Indies.

[Page] 1782 April 16. The Parliament of Ireland asserted its independence and constitutional rights.

The bill to repeal the declaratory act of George I, relative to the legislation of Ireland, received the royal assent, June 20.

The first great Dungannon Meeting of Delegates from the Irish Ulster Volunteers, held February 15.

April 19. Holland acknowledges the Sovereignty of the United States of America.

Washington College, Kent Co. Maryland instituted.

May 5. Sir Guy Carleton (since created Lord Dorchester) arrives at New York with powers to treat of peace with the United States of America.

The French took and destroyed the forts and settlements in Hudson's Bay, August 84.

The Spaniards defeated in their grand attack on Gibraltar, September 13.

Treaty concluded between the Republic of Holland and the United States of America. October 8.

Provisional articles of peace signed at Paris between the British and American commissioners, by which the United American Colonies are acknowledged by his Britannic Majesty to be free [...] and independent states, Nov. 30.

1783 Preliminary articles of peace between his Britannic Majesty and the Kings of France and Spain, signed at Versailles, Jan. 20.

Three earthquakes at Calabria Ulterior and Sicily, destroying a great number of towns and inhabitants, Feb. 5, 7, and 28.

Armistice between Great Britain and Holland, Feb. 10.

Ratification of the difinitive treaty of peace between Great Britain, France, Spain, and the United States of America, Sept. 3.

The fire balloon invented by M. Montgolfier of Lyons; from which discovery Messrs. Charles and Robert of Paris taking the hint, construct inflammable gas, or the air balloon.

Courts of justice in England and Ireland separated by a British act of Parliament.

The bank of Ireland, established by act of Parliament, opened 25th June.

Nov. 3. American army disbanded.

A convention of representatives from all the Volunteer Corps of Ireland held in the Rotunda, Dublin, for promoting a Parliamentary Reform, 10th Nov.

Nov. 25. The British evacuate New York.

1784 The city of London wait on the King with an address of thanks for dismissing the coalition ministry, Jan. 16.

The Great Seal stolen from the Lord Chancellor's house in Great Ormond-street, March 24.

The difinitive treaty of peace between Great Britain and Holland, May 24.

[Page] 1784 May 26. Commemoration of Handel, the first performed in Westminster Abbey, London, by 600 performers.

Printing re-established at Constantinople after being abolished 44 years.

Slave trade abolished in Pennsylvania.

Massachusetts' Bank in Boston, incorporated; its capital 400,000 dollars, the number of shares 800.

St. John's College, Annapolis, in Maryland, instituted.

Mr. Lunardi ascended in an air balloon from the Artillery Ground, Moorfields; the first attempt of the kind in England, September 15.

1785 A congress of representatives from the counties of Ireland held in Dublin, for promoting a parliamentary reform, January 20.

Philadelphia Society for promoting Agriculture instituted.

1786 Commissioners from several of the United States assembled at Annapolis, Maryland, to consult what measures should be taken to unite the States in some general and efficient system.

Insurrection in Massachusetts.

Charles river bridge completed, connecting Boston and Charlestown, at the expence of 15,0001.

The king of Sweden prohibited the use of torture in his kingdom.

1787 The articles of Confederation, originally entered into by the United States, being found essentially defective, a general convention of Delegates from all the States, except Rhode Island, was held at Philadelphia, this Summer, with George Washington, Esq. at their head, for the purpose of framing a general plan of government for the United States; and after four months deliberation, fixed on our present excellent constitution, which has since been ratified by all the States, in the following order,

Delaware, 3d. December, 1787.

Pennsylvania, 13th. December, 1787.

New Jersey, 19th. December, 1787.

Georgia, 2d. January, 1788.

Connecticut, 9th. January, 1788.

Massachusetts, 6th. February.

Maryland, 28th. April.

South Carolina, 23d. May.

New Hampshire, 21st. June.

Virginia, 25th. June.

New York, 26th. July.

North Carolina, 27th. November, 1789.

Rhode Island, 29th. May, 1790.

Vermont, 10th. January, 1791.

Kentucky, 1st. June, 1792.

March 21. Botany Bay settlement first sailed from England.

Nov. 19. Massachusetts' Society for propagating the gospel among the Indians incorporated.

[Page] 1788 George Washington was unanimously elected President of the United States, and John Adams, Vice President.

1789 Congress met at New York for the first time under the new Constitution, March 4.

April 30. George Washington was, in due form, publicly invested with the Office of President of the United States of America.

July 14. Revolution in France—capture of the Bastile.

Providence, R. I. Society for the Abolition of Slavery, instituted.

1790 Grand French Confederation in the Champ de Mars.

1791 Seven islands discovered in the South Pacific Ocean, between the Marquesas and the Equator, by Capt. Joseph Ingraham, of Boston.

Boston Humane Society incorporated.

February 25. Bank of the United States of America incorporated by act of Congress for 20 years; the amount of the capital, ten millions of dollars; the number of shares twenty-five thousand; and the amount of the property which the corporation may, at any time possess, fifteen millions of dollars.

Boston Historical Society established for the purpose of improving the History of America.

March. Bank of New York incorporated; the capital 950,000 dollars; the number of shares 1900.

1792 A bridge was built over Merrimack river between Newbury and Salisbury, state of Massachusetts.

August. The Marquis la Fayette, General of the armies of France, who was the friend, and had served in the army of the United States, was a promoter of the French Revolution, and firmly attached to the new constitution of his country, accused of treason, and a price being set on his head, he quitted the army, and kingdom of France, with 1 [...] officers of rank; who were all taken prisoners by the Prussians, and the Marquis is now in close confinement in the castle of Magdeburgh, once the residence of the celebrated Trenck.

Insurance Company of North America instituted—their object is the insuring of vessels, and other property by sea or land.

August 10. Abolition of Royalty in France, and the Aristocratic Plot discovered.

Massachusetts' Agricultural Society incorporated.

Bank of New Hampshire incorporated for the term of 50 years; capital 60,000 dollars.

Union Bank, Boston, incorporated; its capital 800,000 dollars; the number of shares 100,000.

1793 January, Trial of Louis XVIth, King of France, commenced. The National Assembly, consisting of 745 members, of whom, 25 being absent and the opinions of those present, taken, it was decreed by 480 (forming a majority) [Page] that the execution should take place, without any appeal nominal to the people—the remaining number voted for punishment under various restrictions—Agreeably to the voice of the majority, he was beheaded the 21st January.

1793 February 5. Declaration of war, against the Combined Powers of Great Britain, Holland, &c. issued by the National Assembly of France.

March 30th. Bank of Pennsylvania incorporated; the capital two millions of dollars, and the number of shares 5,000.

April. The President of the United States, issued his Proclamation, for the purposes of enjoining an impartial conduct on the part of the United States towards the belligerent powers, and of observing a strict neutrality.

New York Society for the promotion of Agriculture, Arts and Manufactures instituted.

June. William's College, William's town, Massachusetts, incorporated—Col. Ephraim Williams bequeathed a handsome donation towards its support; and, in honour of so considerable a benefactor bears his name.

August 3. A malignant Fever, alarming and fatal, said to be the Yellow Fever, commenced its ravages in the city of Philadelphia, by which it [...] computed that about 5,000 individuals had perished.

Nov. 16. The Queen of France, beheaded.

Men of Learning and Genius.
N. B. By the Dates is implied the Time when the Writers died: but when that period happens not to be known, the age in which they flourished is signified by fl.

BEFORE CHRIST.

907 Homer the first profane writer and Greek poet, flourished.

[...], the Greek Poet supposed to have lived near the time of Homer.

884 Lycurgus the Spartan lawgiver.

600 [...], the Greek Lyric Poetess, fl.

558 Solon, law giver of Athens.

556 AEsop, the first Greek Fabulist.

548 Thales, the first Greek astronomer and geographer.

497 Pythagoras founder of the Pythagorean philosophy in Greece.

478 Confucius, the Chinese Philosopher.

474 Anacreon the Greek lyric poet.

456 AEschylus, the first Greek tragic poet.

435 Pindar, the Greek lyric poet.

413 Herodotus, of Greece, the first writer of profane history.

[Page] 407 Aristophanes, the Greek comic poet, fl.

Euri [...]ides the Greek tragic poet.

406 Sophoclea, the Greek tragic poet.

400 Socrates, the founder of moral philosophy in Greece.

391 Thucydides, the Greek historian.

361 Hippocrates, the Greek physician.

Democritus the Greek Philosopher.

359 Xenophon, ditr [...] and historian.

348 Plato, the Greek Philosopher, and disciple of Socrates.

336 Isocrates, the Greek orator.

332 Aristotle, the Greek philosopher, and disciple of Plato.

313 Demosthenes, the Athenian orator poisoned himself.

288 Theophrastus, the Greek philosopher, and scholar of Aristotle.

285 Theocritus, first Greek pastoral poet, fl.

277 Euclid, of Alexandria, in Egypt, the mathematician, fl.

270 Epicurus founder of the Epicurean philosophy in Greece.

268 Berosus, the Chaldean historian.

264 Zeno, founder of the stoic philosophy in Greece.

244 Callimachus, the Greek, elegiac poet.

208 Archimedes, the Greek geometrician.

184 Plautus, the Roman comic poet.

179 Enius the Roman Poet.

159 Terence of Carthage, Latin comic poet.

155 Diogenes, of Babylon, Stoic Philosophy.

124 Polybius, of Greece, the Greek and Roman historian.

54 Lucretius the Roman poet.

44 Julius Caesar the Roman historian and commentator, killed.

Diodoras Siculus, of Greece, the universal historian fl.

Vitruvius, the Roman architect, fl.

43 Cicero the Roman Orator and philosopher, put to death.

Cornelius Nepos, Roman biographer, fl.

34 Salust, the Roman historian.

30 Dionysius of Halicarnassus, the Roman historian, fl.

19 Virgil, the Roman epic poet.

11 Catullus, Tibullus, and Propertius, Roman poets.

8 Horace, Roman lyric and satyric poet.

AFTER CHRIST.

17 Livy the Roman historian.

19 Ovid, the Roman Elegiac Poet.

20 Celsus, the Roman Philosopher and physi. fl.

25 Strabo, the Greek geographer.

33 Phaedrus the Roman fabulist.

45 Paterculus, the Roman Historian, fl.

62 Persius the Roman satyric poet.

64 Quintus Curtius, a Roman, historian of Alexander the Great. fl.

Seneca, Spain; the philosopher and tragic poet, put to death.

65 Lucau, the Roman epic poet, put to death.

79 Pliny the elder, the Roman natural historian.

93 Josephus, the Jewish historian.

94 Epictetus, the Greek stoic philosopher, fl.

95 Quintilian, Roman orator and advocate.

[Page] 96 Statius, the Roman epic poet.

98 Lucius Florus, of Spain, the Roman historian, fl.

99 Tacitus, the Roman historian.

104 Martial of Spain, epigramatic poet.

Valerius Flaccus, the Roman epic poet.

116 Pliny the younger, historical letters.

117 Suctonius, the Roman historian.

119 Plutarch of Greece, the biographer.

128 Juvenal, the Roman satiric poet.

140 Ptolemy, the Egyptian geographer, mathematician, and astronomer, fl.

150 Justin, the Roman historian, fl.

161 Arrian, the Roman historian and philosopher, fl.

167 Justin, of Samaria, the oldest Christian author after the Aposties.

180 Lucian, the Roman philologer.

Marcus Aur. Antoninus, Roman emperor and philosopher.

193 Galen, the Greek philosopher and physician.

200 Diogenes Laertius, Greek biographer, fl.

229 Dion Cassius, of Greece, the Roman historian, fl.

254 Origen, Christian father of Alexandria.

Herodian, of Alexandria, the Roman historian, fl.

258 Cyprian of Carthage, suffered martyrdom.

273 Longinus the Greek orator, put to death by Aurelian.

320 Lactantius, a father of the church, fl.

336 Arius, a priest of Alexandria, founder of the sect of Arians.

342 Eusebius, the ecclesiastical historian and chronologer.

379 Basil, bishop of Caesarea.

389 Gregory Nazienzen, bishop of Constantinople.

395 Claudian, the Roman poet, fl.

Heliodorus, Phoenicia; AEthiopics, &c.

397 Ambrose, bishop of Milan.

415 Macrobius, the Roman grammarian.

428 Eutropius, the Roman historian.

524 Boethius, the Roman poet and Platonic philosopher.

529 Procopius, of Caesarea, the Roman historian.

MODERN AUTHORS.

735 Bede, a priest of Northumberland; history of the Saxons, Scots, &c.

901 King Alfred; history, philosophy.

980 Avicenna, the Mahometan philosopher and physician.

1118 Anna Comnena; Alexiad, or life of her father, emperor Alexius Comnenus.

1206 Averroes, Corduba, the Arabian philosopher.

1259 Matthew Paris, monk of St. Alban's; history of England.

1292 Roger Bacon, Somersetshire; natural philosophy.

1321 Dante, Florence; poetry.

1374 Petrarch, Arezzo in Italy; poetry.

1376 Boccace, Tuscany; the Decameron, poems, &c.

1400 Cheacer, London; the father of English poetry.

1481 Platina, Italy; lives of the popes, &c.

1502 Montaigne, Perigord in France; essays.

[Page] 1509 Philip de Comines, Flanders; historical memoirs.

1517 Martin Luther, the Great Reformer, fl.

John Calvin, the Great Reformer, fl.

1530 Michiavel, Florence; politics, comedies, &c

1534 Ariosto, Lombardy; Orlando Furioso, and five comedies.

1535 Sir Thomas Moore, London; history, politics, &c.

1536 Erasmus, Rotterdam; Colloquics, Praise of Folly, &c.

1540 Guicciardint, Florence; history of Italy

1543 Copernicus, Thorn in Prussia; astronomy.

1549 Michael de Cervantes Seavedra, Alcala in Spain; Don Quixotte, &c.

1552 John Leland, London; lives and antiquities.

1566 Hannibal Caro, Civita Nuova; poems and translations.

Vida, Cremona; art of poetry, and other didactic poems.

1568 Roger Ascham, Yorkshire; philology.

1578 Rev. John Knox, the Scots reformer; history of the church of Scotland.

1579 Camoens, Lisbon; the Lusiad, an epic poem.

1582 George Buchanan, Dunbartonshire; history of Scotland, psalms of David, politics, &c.

1590 Davila, isle of Cyprus; history of the civil wars of France.

1595 Torquato Tasso, Italy; Jerusalem delivered, an epic poem, Aminta, &c.

1598 Edmund Spencer, London [...] Fairy Queen, and other poems.

1600 Rev. Richard Hooker, Exeter; Ecclesiastical Polity.

1605 Ulysses Aldrovandus, Bologna; natural history.

1608 Mendez, Castile; history of China, fl.

1610 Richard Knolles, Northamptonshire; history of the Turks.

1612 Battista Guarini, Ferrara; the Faithful Shepherd, a pastoral poem.

1615-25 Beaumont and Fletcher; 35 dramatic pieces.

1616 Wm. Shakespeare, Stratford; 42 tragedies and comedies.

1622 John Napier, Marcheston, Scotland; inventor of logarithms.

1623 William Camden, London; history and antiquities.

Father Paul Sarpi, Venice; history of the Council of Trent, rights of sovereigns and subjects, letters, &c.

1624 John Mariana, Castile; history of Spain.

1625 John Baptist Marino, Naples; poetry.

1626 Lord Chancellor Bacon, London; philosophy and literature in general.

1627 Lewis de Congora, Cordoua; poetry and plays.

1628 Francis de Malherbe, Normandy; poetry.

1630 John Kepler, Wittemburg; astronomy.

1634 Lord Chief Justice Coke, Norfolk; laws of England.

1635 Trajan Boccalini, Rome; satirical pieces, fl.

1638 Benj. Johnston, Lond, dramatic pieces.

1639 Philip Massinger, Salisbury; 14 dramatic pieces.

Spotswood, Abp. of St. Andrews, Scotland, History, &c.

1641 Sir Henry Spelman, Norfolk; laws and antiquities.

Jeremiah Horrox, Lancashire; astronomer, died aged as.

1646 Lewis Velez de Guevara, Andalusia; comedies.

[Page] 1650 Des Cartes, Touraine; philosophy and mathematics,

1654 John Selden, Suffex; antiquities and laws.

John Lewis de Ba [...]zac, Angouleme; letters &c.

1655 Peter Gassendi, Provence; astronomy.

1656 Archbishop Usher, Dublin; divinity and chronology.

1657 Dr. William Harvey, Kent; discovered the circulation of the blood.

1662 Pascal, Auvergne; Thoughts upon religion, &c.

1667 Abraham Cowley, London; miscellaneous poetry.

1669 Sir John Denham, Dublin; Cooper's Hil [...] and other poems.

1673 Moliere, Paris: comedies,

1674 John Milton, London; Paradise Lost, Regained, and various other pieces in verse and prose.

Hyde, Earl of Clarendon, Wiltshire; history of the civil wars in England

1675 James Gregory, Aberdeen; mathematics, geometry and optics.

James Rohault, Amiens; physics.

1677 Rev. Dr. Isaac Barrow, London; natural philosophy, mathematics.

Rev. Richard Baxter, Divinity fl.

1680 Samuel Butler, Worcestershire; Hudibras, a burlesque poem.

Francis, Duke of Rochesoucauld, France; maxims.

Dr. Lewis Moreri, Provence; historical Dictionary.

1683 Mezeray, Lower Normondy; abridgment of the history of France.

1684 Wentworth Dillon, Earl of Roscommon, Ireland: essay on translated verse, Horace's art of poetry.

Peter Corneille, Rouen, 30 dramatic pieces.

1685 Thomas Otway, London, 10 tragedies and comedies, &c.

1687 Edmund Waller, Bucks; poems.

1688 Dr Ralph Cudworth, Somersetshire; Intellectual system.

1689 Dr. Thomas Sydenham, Dors [...]shire; history of physic.

Dr Bonet, Geneva; medicine.

1690 Nathaniel Lee, London; 11 tragedies.

Barclay, Edinburgh; apology for the Quakers.

1691 Honourable Robert Boyle, natural and experimental philosophy, &c.

Sir George M' Kenzie, Dundee; antiquities and laws of Scotland.

1692 Giles Menage Angers; philology, miscellanies in verse and prose.

St. Real, Savoy; conspiracy of the Spaniards against the republic of Venice.

1694 John Tillotson, Archbishop of Canterbury, Halifax; 254 sermons.

Antonietta de la Garde Des Houlieres, Paris; poetry.

Marcellus Malpighi, Bologna; discovered the circulation of the sap in plants.

Puffendorf Upper Saxony; jurisprudence and history.

1695 D' Herbelot, Paris; Bibliotheque orientale.

Huygens, Hague; mathematics and astronomy.

[Page] 1696 John de La Bruyere, France; Characters.

Marchioness De Sevigne, France; Letters.

1697 Sir W. Temple, London; politics and polite literature.

1698 W. Molyneux, Dublin; the case of Ireland stated.

1699 John Racine, France; tragedies.

Rev. Dr. William Bates; Divinity.

1701 John Dryden, Northamptonshire; 27 tragedies and comedies, satiric poems, Ode on Saint Cecilia's day, &c.

Thomas Creech, Dorsetshire; translations.

1703 Mascaron, Marscilles; funeral orations.

1704 John Lock, Somersetshire; philosophy, government and theology.

Bocconi, Palermo; natural history.

Bossuet, Dijon; discourse upon universal history, funeral orations, &c.

Bourdaloue, France; sermons.

1705 John Ray, Essex; botany, natural philosophy, and divinity.

1706 Bailet, Picardy; Judgments of the learned, biography, &c.

1707 George Farquhar, Londonderry; 8 comedies.

Rev. James Sau [...]in, Sermons, tracts. sl

1708 John Philips, Oxfordshire: Splendid Shilling, and other poems.

1709 Thomas Corneille, brother to Peter; tragedies.

1710 David Gregory, Aberdeen; geometry, optics.

Flechier, Avignon; sermons, funeral orations, &c.

Edmund Smith, Worcestershire; Phedra, a tragedy, translation of Longinus.

1712 Boilean, Paris; satires, epistles, art of poetry, the lutrin, &c.

Cassini, Italy; astronomy.

1713 Ant. Ash. Cooper, E. o [...] Shaftsbury; characteristics.

Dr. Archibald Pitcairn, Edinburgh; medicine.

1714 Gilbert Burnet, Edinburgh, Bishop of Salisbury; history, biography, &c.

1715 Malebranche, Paris; philosophy.

1716 Francis De Salignac De la Mothe Fenelon, Archbishop of Cambray, Perigord; Telemachus, Dialogues of the Dead, Demonstration of the Being of God, &c.

Leibnitz, Leipsic; philosophy, &c.

1718 Nicholas Rowe, Devonshire; 7 tragedies, translat, of Lucan's Pharsalia.

1719 Rev. John Flamstead, Derbyshire; mathematics and astronomy.

Joseph Addison, Wiltshire; Spectator, Guardian, tragedy of Cato, &c.

Dr. John Keill, Edinburgh, mathematics and astronomy.

Sir Samuel Garth, Yorkshire; poetry.

1720 Anne Dacier, France; translation of Homer, Terence, &c.

1721 Ma [...]thew Prior, London; poems and politics.

1723 Floury, Paris; history.

Bayle, Foix, historical and critical dictionary.

1725 Rapiu de Thoyras, Languedoc; history of England.

[Page] 1727 Sir Isaac Newton, Lincolnshire; mathematics, geometry, astronomy, &c.

1728 Father Daniel, Rouen; history of France.

1729 Rev. Dr. Samuel Clarke, Norwich; mathematics, divinity, &c.

Sir Richard Steele, Dublin; four comedies, papers in Tatler, &c.

William Congreve, Staffordshire; seven dramatic pieces.

1732 John Gay, Exeter; poems, fables, and eleven dramatic pieces.

1734 Dr. John Arbuthnot, Mearnshire; medicine, coins, politics.

1735 Vertot, France; Revolutious of Rome, Portugal, Sweden, &c.

1738 Dr. Boerhaave, Leyden; botany, &c.

1740 Ephraim Chambers, England; Cyclopaedia.

1741 Rollin, Paris; history, belles lettres.

John Baptist Rousseau, Paris; odes, epistles, epigrams, comedies, letters.

Le Sage, Bretany; Gil Blas, &c.

1742 Dr. Edmund Halley, London; natural philosophy, astronomy, navigation.

1743 Masillon, France; sermons.

Richard Savage, London; tragedy, &c.

1744 Alexander Pope, London; poems, letters, translation of Homer.

1745 Reverend Dr. Jonathan Swift, Dublin; poems, politics, and letters.

1746 Colin M' Laurin, Argyleshire; algebra, view of Newton's philosophy.

1747 Rev. Jonathan Dickinson, President, Princeton College, New Jersey, N. America; Divinity.

1748 James Thomson, Roxburgshire; Seasons, and other pieces, five tragedies.

Reverend Dr. Isaac Watts, Southampton; logic, philosophy, psalms, &c.

Dr. Francis Hutcheson, Ireland; system of moral philosophy.

1750 Rev. Dr. Conyers Middleton, Yorkshire; life of Cicero, &c.

Andrew Baxter, Old Aberdeen; metaphysics and natural philosophy.

1751 Lord Bolingbroke, Surry; philosophy, metaphysics and politics,

1752 Reverend Dr. Doddridge; Family Expositor, Lectures, Sermons, &c.

1754 Dr. Richard Mead, London; on poisons, plague, small pox, medicine.

Henry Fielding, Somersetshire; Tom Jones, Joseph Andrews, &c.

1755 Montesquieu, Bordeaux; spirit of laws, grandeur and declension of the Romans, Persian letters, &c.

1756 W. Collins, Chichester; poetry.

West, England; translation of Pindar, poems.

1757 Reumur, Rochelle; natural history of insects.

Reverend Aaron Burr, President of Princeton College; New Jersey, N. Amer. Answer to Emlyn's Humble Inquiry, Sermons.

[Page] 1757 Colley Cibber, London; plays.

1758 Reverend Jonathan Edwards, President of [...] College, New Jersey, N. Amer, Divinity, [...]

1760 Reverend Samuel Davies, President of Princeton [...] New Jersey, N. Amer. Sermons.

1761 Sherlock, Bishop London; sermons.

Hoadly, Bishop Winchester; sermons.

Richardson, London; Grandison, Clarissa, Pamela.

Rev. Dr. John Leland, Lancashire; Answer to Deistical Writers.

1763 W. Shenstone, Shropshire; poems.

1764 Reverend Charles Churchill, England; Rosciad, satires.

1765 Reverend Dr. Edward Young; Night Thoughts, and other poems, &c.

Robert Simson, Glasgow; Conic Sections, Euclid, Apollonius.

1766 Reverend Dr. Samuel Finley, President Princeton College, New Jersey, N. Amer. Sermons, Tracts.

Reverend Thomas Clap, President of Yale College, Massachusett's; Sermons, Tracts.

1767 Dr. Alexander Monro, Edinburgh; Anatomy of the bones, anatomical and medical essays.

Muratori, Italy; history, antiquities.

Metaltasio, Italy; dramatic pieces, fl.

1768 Reverend Lawrence Sterne, Dublin; 45 sermons, Sentimental Journey, Tristram Shandy.

William Cunningham, Ireland; Pastorals, &c.

1769 Robert Smith, Lincolnshire; harmonics and optics.

1770 Dr. Mark Akenside, Newcastle upon Tyne; poems.

Dr. Tobias Smollet, Dunbartonshire; History of England, novels, &c.

1771 Thomas Gray, London; poems.

Dr. Lucas, Dublin; Medicine, politics, &c.

1773 Earl of Chesterfield; letters.

George Lord Lyttleton, Worcestershire; History of England.

1774 Oliver Goldsmith, Roscommon, in Ireland; History of the Earth and animated Nature, Citizen of the World, Essays, &c.

Hon. Peyton Randolph, first President of the American Congress.

1775 Dr. John Hawkesworth; the Adventurer, essays, &c.

1776 David Hume, Merse; History of England, essays.

James Ferguson, Aberdeenshire; astronomy.

1777 Samuel Foote, Cornwall; plays.

1778 Voltaire, Paris▪ [...]he Henriade, an epic poem, dramatic pieces, poetry▪ [...] literature in general.

Rev. Dr. Eliot, [...]; Sermone.

1779 David Garrick [...]ereford; plays.

William Warburton, Bishop of Gloucester; Divine Legation of Moses, and various other works.

1780 Sir William Blackstone, Judge of the Court of Common Pleas, London; Commentaries on the Laws of Englnd

[Page] John Fothergill, Yorkshire; philosophy and medicine.

[...] Harris; Hermes, Philological Inquiries, Philoso. [...] [...]gements.

[...] Hutchinson, Boston, Massachusetts; History.

17 [...] Thomas Newton, Bishop of Bristol, Litchfield; discourses on the prophecies, and other works.

Sir John Pringle, Bart. Roxboroughshire; Diseases of the Army.

Henry Home, Lord Kaimes, Scotland; Elements of Criticism. Sketches of the History of Man, Principles of Equity, of Morality, Art of Thinking, Hints on Education, Gentleman Farmer, &c.

1783 Dr. William Hunter, Lanerkshire; anatomy.

John James Rousseau, Geneva; Emilius, a treatise on education, dictionary of music, new Heloisa, &c.

1784 Dr. Samuel Johnson, Litchfield; English Dictionary, biography, &c.

1785 William Whitehead, Poet Laureat; poems and plays.

Dr. Thomas Leland, Ireland; History of Ireland, &c. &c.

1786 Dr. Gilbert Stuart, Edinburgh; History of Mary Queen of Scots, History of the Reformation, &c.

1787 Rev. Dr. Chauncy, Boston; Complete view of Episcopacy from the Fathers, Salvation for all men, Sermons, Tracts, &c.

1788 The Count De Buffon, Paris; Natural History.

1790 James Bowdoin, Gov. Massachusetts; Philosophy, politics.

William Livingston, Gov. New Jersey; essays, poetry, politics.

Dr. Benjamin Franklin, Boston; electricity, natural philosophy, &c.

1791 Rev. John Wesley; Divinity, miscellanies.

1792 Henry Laurens, South Carolina, President of Congress.

Francis Hopkinson, Philadelphia; essays, poetry, &c.

THE END.

Information about this book

Title statement

The Gentleman's pocket library. Containing, 1. The principles of politeness. 2. The economy of human life. 3. Rochefoucauld's Moral reflections. 4. Lavater's Aphorisms on man. 5. The polite philosopher. 6. The way to wealth, by Dr. Franklin. 7. Select sentences. 8. Detached sentences. 9. Old Italian, Spanish and English proverbs. 10. A tablet of memory.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2008-09.

ID [DLPS]

N20600

ID [TCP]

N20600

ID [STC]

Evans 27039

ID [NOTIS]

APY0148

ID [IMAGE-SET]

27039

ID [EVANS-CITATION]

99027186

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 27039.

Notes

(Evans-TCP ; no. N20600)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 27039)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 27039)

Source

— The Gentleman's pocket library. Containing, 1. The principles of politeness. 2. The economy of human life. 3. Rochefoucauld's Moral reflections. 4. Lavater's Aphorisms on man. 5. The polite philosopher. 6. The way to wealth, by Dr. Franklin. 7. Select sentences. 8. Detached sentences. 9. Old Italian, Spanish and English proverbs. 10. A tablet of memory., Chesterfield, Philip Dormer Stanhope, Earl of, 1694-1773. Principles of politeness., Dodsley, Robert, 1703-1764. Oeconomy of human life., La Rochefoucauld, François, duc de, 1613-1680. Maximes. English., Lavater, Johann Caspar, 1741-1801. Aphorisms on man., Forrester, James, d. 1765. Polite philosopher., Franklin, Benjamin, 1706-1790. Way to wealth., Burghley, William Cecil, Baron, 1520-1598. Ten precepts ....

Extent

[4], 256 p. ; 17 cm. (12mo)

Printed and sold by W. Spotswood. Sold also by H. and P. Rice, Philadelphia.,. Boston: :: 1794.. ("Ten precepts, which William, Lord Burghley, Lord High Treasurer of England, gave to his second son, Robert Cecil, afterwards the Earl of Salisbury."--p. 178-180.) ("The tablet of memory, comprehending an epitome of general history."--p. [221]-256.)

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