{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_73470/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_73470","id":"gutenberg_73470","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/73470","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Humour","Category: Philosophy & Ethics","Category: Religion/Spirituality","English literature -- 19th century"],"text":"THE DOCTOR, _&c._\n\n\n\n\nThere is a kind of physiognomy in the titles of books no less than in \nthe faces of men, by which a skilful observer will as well know what \nto expect from the one as the other.\n\nBUTLER'S REMAINS.\n\n\n\n\n[Frontispiece: THE STATUES\n        (Fragment of Interchapter)\n        London: Longman & Co. 1847.]\n\n\n\n\nTHE DOCTOR, _&c._\n\n\n\n\n[Illustration: a tetrahedron]\n\n\n\n\nVOL. VII.\n\n\n\n\nLONDON:\nLONGMAN, BROWN, GREEN, AND LONGMANS.\n\n1847.\n\n\n\n\nLONDON:\nPRINTED BY W. NICOL, PALL-MALL.\n\n\n\n\nPREFACE.\n\nINVENIAS ETIAM DISJECTI MEMBRA POET\u00c6.\n\n\nThe present Volume contains all that it is thought advisable to \npublish of the Papers and Fragments for THE DOCTOR, &C. Some of these \nPapers, as in the former Volume, were written out fair and ready for \nPublication\u2014but the order, and the arrangement intended is altogether \nunknown.\n\nI have taken care to examine the different extracts,\u2014and occasionally \nI have added a note or an explanation, where such seemed to be needed. \nThe whole has been printed with scrupulous exactness from the MSS. The \nEpilude of Mottoes is a selection from such as had not been worked up \nin the body of the work. Some of them may possibly have been used \nbefore\u2014but if so, it has escaped my recollection.\u2014\n\n                                _Mihi dulces\n  Ignoscent, si quid pecc\u00e2ro stultus, amici,\n  Inque vicem illorum patiar delicta libenter._\n\nJOHN WOOD WARTER.\n\n  _Vicarage, West-Tarring,\n   Sussex.\n   Sept. 14th, 1847._\n\n\n\n\nPRELUDE OF MOTTOES.\n\n\nWell: we go on.\n\nMERIC CASAUBON.\n\n\n_Ventri utinam pax sit, sic variante cibo._\n\nVENANTIUS FORTUNATUS.\n\n\n  I had forgot one half, I do protest,\n  And now am sent again to speak the rest.\n\nDRYDEN.\n\n\n  Well said, Master Doctor, well said;\n  By the mass we must have you into the pulpit.\n\nLUSTY JUVENTUS.\n\n\nWhy this is quincy quarie pepper de watchet single go-by, of all that \never I tasted!\n\nROBERT GREENE.\n\n\n_Alonso._ Prythee no more! thou dost talk nothing to me.\n\n_Gonzalo._ I did it to minister occasion to these gentlemen who are of \nsuch sensible and nimble lungs, that they always use to laugh at \nnothing.\n\nTEMPEST.\n\n\n  _Comme l'on voit, \u00e0 l'ouvrir de la porte\n     D'un cabinet royal, maint beau tableau,\n     Mainte antiquaille, et tout ce que de beau\n   Le Portugais des Indes nous apporte;_\n\n  _Aussi deslors que l'homme qui medite,\n     Et est s\u00e7avant, commence de s'ouvrir,\n     Un grand thresor vient \u00e0 se descouvrir,\n   Thresor cach\u00e8 au puits de Democrite._\n\nQUATRAINS DE PIBRAC.\n\n\n_Cum enim infelicius nihil sit iis ingeniis, ut rect\u00e8 J. C\u00e6s. Scaliger \ncenset, qu\u00e6 mordic\u00f9s sentiunt Majores nostros nihil ignorasse, \nmancipium alienarum opinionum nunquam esse volui. Contra nec me puduit \nab aliis discere, et qu\u00e6dam ex iis in mea scripta transferre; quod \nomnibus seculis ab omnibus viris doctis factitatum video, neminemque \nadhuc inventum existimo, qui omnia, qu\u00e6 in publicum edidit, in suo \ncerebro nata esse gloriari potuerit. Invenient tamen, qui volent, in \nmeis aliqua, eaque \u00e0 veritate non aliena, qu\u00e6 in aliorum scriptis \nforsan non ita sunt obvia. Ver\u00f9m omnibus placere impossibile; et, ut \nJ. C\u00e6s. Scaliger ait_\n\n  _Qui sevit, ab alto pluviam satis precatur;\n   At iter faciens imbribus imprecatur atris,\n   Non s\u00e6pe Deus placet; et tu placere credis?_\n\n_Ideoque invidorum obtrectationibus nihil motus, tomum sextum_ \nDoctoris _in publicum edidi, ac septimum jam in manus sumam, et in eo \nquousque D. O. M. placuerit, progredior. In quo ipso etiam etsi non \npauca qu\u00e6 obtrectationi malevolorum et invidorum obnoxia esse \npoterunt, dicenda erunt, proferam tamen ea liber\u00e8._\n\nSENNERTUS.\n\n\nTired of thee, my Opus? that is impossible!\n\n   _\u03bf\u1f50\u03b4\u1f72 \u03bc\u03b5\u03c3\u03c4\u1f78\u03c2 \u03c3\u03bf\u1fe6 \u03b3\u03ad\u03b3\u03bf\u03bd\u1fbd \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03c0\u03ce\u03c0\u03bf\u03c4\u03b5.\n  \u03c4\u1ff6\u03bd \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f04\u03bb\u03bb\u03c9\u03bd \u1f10\u03c3\u03c4\u1f76 \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03c0\u03bb\u03b7\u03c3\u03bc\u03cc\u03bd\u03ae\u00b7\n  \u1f14\u03c1\u03c9\u03c4\u03bf\u03c2,\n          \u1f04\u03c1\u03c4\u03c9\u03bd,\n                 \u03bc\u03bf\u03c5\u03c3\u03b9\u03ba\u1fc6\u03c2,\n                           \u03c4\u03c1\u03b1\u03b3\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd,\n  \u03c4\u03b9\u03bc\u1fc6\u03c2,\n         \u03c0\u03bb\u03b1\u03ba\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd,\n                     \u1f00\u03bd\u03b4\u03c1\u03b1\u03b3\u03b1\u03b8\u03af\u03b1\u03c2,\n                                  \u1f30\u03c3\u03c7\u03ac\u03b4\u03c9\u03bd,\n  \u03c6\u03b9\u03bb\u03bf\u03c4\u03b9\u03bc\u03af\u03b1\u03c2,\n              \u03bc\u03ac\u03b6\u03b7\u03c2,\n                     \u03c3\u03c4\u03c1\u03b1\u03c4\u03b7\u03b3\u03af\u03b1\u03c2,\n                                 \u03c6\u03b1\u03ba\u1fc6\u03c2.\n  \u03c3\u03bf\u1fe6 \u03b4\u1fbd \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u1fbd \u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03bc\u03b5\u03c3\u03c4\u1f78\u03c2 \u03bf\u1f50\u03b4\u03b5\u03c0\u03ce\u03c0\u03bf\u03c4\u03b5._\n\nARISTOPHANES.\n\n\nI desire the unlearned readers not to be offended for that I have in \nsome places intermixed Greek and Latin\u2014(and other tongues) with the \nEnglish. For, I have an especial regard unto young scholars and \nstudents, unto whom it is not possible to be expressed what great \nutility, benefit and knowledge doth redound, of conferring one strange \nlanguage with another. Neither is it to be doubted, but that such as \nare towards the discipline of good literature in divers tongues, may \nof such doings as this, pick out as much utility and furtherance of \ntheir studies, as the unlearned shall take pleasure and fruit of the \nEnglish for their use. Whoso careth not for the Latin may pass it \nover, and satisfy himself with the English. Who passeth not on the \nGreek, may semblably pass it over, and make as though he see none \nsuch. There is in this behalf no man's labour lost but mine, and yet \nnot that all lost neither, if my good zeal and honest intent to do \ngood to all sorts, be in good part interpreted and accepted.\n\nNICHOLAS UDALL.\n\n\nTruly for the Englishman to be offended with the admixtion of Latin, \nor the Latin-man to dislike the powdering of Greek, appeareth unto me \na much like thing, as if at a feast with variety of good meats and \ndrinks furnished, one that loveth to feed of a capon should take \ndispleasure that another man hath appetite to a coney; or one that \nserveth his stomach with a partridge should be angry with another that \nhath a mind to a quail; or one that drinketh small beer, should be \ngrieved with his next fellow for drinking ale or wine.\n\nNICHOLAS UDALL.\n\n\nIf food and amusement are wanted for the body, what does he deserve \nwho finds food and amusement for the mind?\n\nGNOMICA.\n\n\n_Mai voi,\u2014seguitate il ragionamento del Dottore; et mostrateci, come \nhavete bona memoria; che credo se saperete ritaccarlo ove lo \nlasciaste, non farete poco._\n\nCASTIGLIONE.\n\n\nIf any complain of obscurity, they must consider, that in these \nmatters it cometh no otherwise to pass than in sundry the works both \nof art and also of nature, where that which hath greatest force in the \nvery things we see, is, notwithstanding, itself oftentimes not seen. \nThe stateliness of horses, the goodliness of trees, when we behold \nthem delighteth the eye; but that foundation which beareth up the one, \nthat root which ministreth unto the other nourishment and life, is in \nthe bosom of the earth concealed; and if there be at any time occasion \nto search into it, such labour is then more necessary than pleasant, \nboth to them which undertake it, and for the lookers on.\n\nHOOKER.\n\n\n_Alcuni\u2014dicono ch'io ho creduto formar me stesso, persuadendomi che le \nconditioni ch'io al Dottore attribuisco, tutte siano in me. A' questi \ntali non voglio gi\u00e0 negar di non haver tentato tutto quello, ch'io \nvorrei che sapesse il_ Dottore; _et penso che chi non havesse havuto \nqualche notitia delle cose che nel libro si trattano, per erudito che \nfosse stato, male haverebbe potuto scriverle: ma io non son tanto \nprivo di giudicio in conoscere me stesso, che mi presuma saper tutto \nquello, che so desiderare._\n\nCASTIGLIONE.\n\n\nIn a building,\u2014if it be large, there is much to be done in preparing \nand laying the foundation, before the walls appear above ground; much \nis doing within, when the work does not seem, perhaps, to advance \nwithout, and when it is considerably forward, yet being encumbered \nwith scaffolds and rubbish, a byestander sees it at great \ndisadvantage, and can form but an imperfect judgement of it. But all \nthis while the architect himself, even from the laying of the first \nstone, conceives of it according to the plan and design he has formed; \nhe prepares and adjusts the materials, disposing each in its proper \ntime and place, and views it in idea as already finished. In due \nseason it is compleated, but not in a day. The top-stone is fixed, and \nthen, the scaffolds and rubbish being removed, it appears to others as \nhe intended it should be.\n\nJOHN NEWTON.\n\n\n_Non si dea adunque l'uomo contentare di fare le cose buone, ma dee \nstudiare di farle anco leggiadre. E non \u00e8 altro leggiadria, che una \ncotale quasi luce, che risplende dalla convenevolezza delle cose, che \nsono ben composte, e ben divisate l'una con l'altra, e tutte insieme; \nsenza la quel misura eziandio il bene non \u00e8 bello, e la bellezza non \u00e8 \npiacevole._\n\nM. GIO. DELLA CASA, GALATEO.\n\n\n  Pick out of mirth, like stones out of thy ground\n    Profaneness, filthiness, abusiveness;\n  These are the scum with which coarse wits abound;\n    The few may spare them well.\n\nHERBERT.\n\n\n  The wise,\u2014weighs each thing as it ought,\n    Mistakes no term, nor sentence wrests awry;\n  The fond will read awhile, but cares for nought,\n    Yet casts on each man's work a frowning eye.\n    This neither treats of matters low nor high,\n  But finds a meane, that each good meaning might\n  In all true means take Charity aright.\n\nCHURCHYARD.\n\n\n  While others fish with craft for great opinion,\n  I with great truth catch mere simplicity.\n  Whilst some with cunning gild their copper crowns,\n  With truth and plainness I do wear mine bare.\n  Fear not my truth; the moral of my wit\n  Is\u2014plain and true;\u2014there's all the reach of it.\n\nSHAKESPEARE.\n\n\n                           _\u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03bf\u1f56\u03bd \u03bf\u1f53\u03bd\u03b5\u03ba\u03b1 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd,\n  \u1f45\u03c4\u03b9 \u03c3\u03bf\u03c6\u03c1\u03bf\u03bd\u03b9\u03ba\u1ff6\u03c2, \u03ba\u03bf\u1f50\u03ba \u1f00\u03bd\u03bf\u03ae\u03c4\u03c9\u03c2 \u1f10\u03c3\u03c0\u03ae\u03b4\u03b7\u03c3\u03b1\u03c2 \u1f10\u03c6\u03bb\u03c5\u03ac\u03c1\u03b5\u03b9,\n  \u03b1\u1f34\u03c1\u03b5\u03c3\u03b8\u1fbd \u03b1\u1f50\u03c4\u1ff7 \u03c0\u03bf\u03bb\u1f7a \u03c4\u1f78 \u1fe5\u03cc\u03b8\u03b9\u03bf\u03bd, \u03c0\u03b1\u03c1\u03b1\u03c0\u03ad\u03bc\u03c8\u03b1\u03c4\u1fbd \u1f10\u03c6\u1fbd \u1f13\u03bd\u03b4\u03b5\u03ba\u03b1 \u03ba\u03ce\u03c0\u03b1\u03b9\u03c2\n                 \u03b8\u03cc\u03c1\u03c5\u03b2\u03bf\u03bd \u03c7\u03c1\u03b7\u03c3\u03c4\u1f78\u03bd \u03bb\u03b7\u03bd\u03b1\u0390\u03c4\u03b7\u03bd,\n                 \u1f33\u03bd\u1fbd \u1f41 \u03c0\u03bf\u03b9\u03b7\u03c4\u1f74\u03c2 \u1f00\u03c0\u03af\u1fc3 \u03c7\u03b1\u03af\u03c1\u03c9\u03bd,\n                     \u03ba\u03b1\u03c4\u1f70 \u03bd\u03bf\u1fe6\u03bd \u03c0\u03c1\u03ac\u03be\u03b1\u03c2,\n                 \u03c6\u03b1\u03b9\u03b4\u03c1\u1f78\u03c2 \u03bb\u03ac\u03bc\u03c0\u03bf\u03bd\u03c4\u03b9 \u03bc\u03b5\u03c4\u03ce\u03c0\u1ff3._\n\nARISTOPHANES.\n\n\n  _Io vorrei, Monsignor, solo tant' arte\n   Ch'io potessi, per longo e per traverso,\n   Dipingervi il mio cor in queste carte._\n\nLUDOVICO DOLCE.\n\n\n  _Nous nous aimons un peu, c'est notre faible \u00e0 tous;\n   Le prix que nous valons qui le s\u00e7ait mieux que nous?\n   Et puis la mode en est, et la cour l'autorise\n   Nous parlons de nous m\u00eames avec tout franchise._\n\nCORNEILLE.\n\n\n_Mes paroles sont un peu de dure digestion pour la foiblesse des \nestomacs d' \u00e0 present. Mais si on les rem\u00e2che bien, on en tirera \nbeaucoup de substance._\n\nMADEMOISELLE BOURIGNON.\n\n\n_Supersunt etiam plurima qu\u00e6 dici possint in hanc materiam, quibus pro \nvitando fastidio, supersedendum puto; ut si quis eadem conari velit, \nhabiat etiamnum aliquid in quo exerceat industriam._\n\nREN. RAPIN.\n\n\nI wish thee as much pleasure in the reading, as I had in the writing.\n\nQUARLES.\n\n\n\n\nCONTENTS.\n\n\nCHAPTER CCI.\u2014p. 1.\n\nQUESTION CONCERNING THE USE OF TONGUES.\u2014THE ATHANASIAN \nCONFESSORS.\u2014GIBBON'S RELATION OF THE SUPPOSED MIRACLE OF TONGUES.\u2014THE \nFACTS SHOWN TO BE TRUE, THE MIRACLE IMAGINARY, AND THE HISTORIAN THE \nDUPE OF HIS OWN UNBELIEF.\n\n_Perseveremus, peractis qu\u00e6 rem continebant, scrutari etiam ea qu\u00e6, si \nvis verum connexa sunt, non coh\u00e6rentia; qu\u00e6 quisquis diligenter \ninspicit, nec facit oper\u00e6 pr\u00e6tium, nec tamen perdit operam._\n\nSENECA.\n\n\nCHAPTER CCII.\u2014p. 15.\n\nA LAW OF ALFRED'S AGAINST LYING TONGUES. OBSERVATIONS ON LAX ONES.\n\nAs I have gained no small satisfaction to myself,\u2014so I am desirous \nthat nothing that occurs here may occasion the least dissatisfaction \nto others. And I think it will be impossible any thing should, if they \nwill be but pleased to take notice of my design.\n\nHENRY MORE.\n\n\nCHAPTER CCIII.\u2014p. 23.\n\nWHETHER A MAN AND HIMSELF BE TWO.\u2014MAXIM OF BAYLE'S.\u2014ADAM LITTLETON'S \nSERMONS,\u2014A RIGHT HEARTED OLD DIVINE WITH WHOM THE AUTHOR HOPES TO BE \nBETTER ACQUAINTED IN A BETTER WORLD.\u2014THE READER REFERRED TO HIM FOR \nEDIFICATION.\u2014WHY THE AUTHOR PURCHASED HIS SERMONS.\n\n_Parolles._ Go to, thou art a witty fool, I have found thee.\n\n_Clown._ Did you find me in yourself, Sir? or were you taught to find \nme? The search, Sir, was profitable; and much fool may you find in \nyou, even to the world's pleasure and the increase of laughter.\n\nALL'S WELL THAT ENDS WELL.\n\n\nCHAPTER CCIV.\u2014p. 35.\n\nADAM LITTLETON'S STATEMENT THAT EVERY MAN IS MADE UP OF THREE \nEGOS,\u2014DEAN YOUNG\u2014DISTANCE BETWEEN A MAN'S HEAD AND HIS HEART.\n\nPerhaps when the Reader considers the copiousness of the argument, he \nwill rather blame me for being too brief than too tedious.\n\nDR. JOHN SCOTT.\n\n\nCHAPTER CCV.\u2014p. 41.\n\nEQUALITY OF THE SEXES,\u2014A POINT ON WHICH IT WAS NOT EASY TO COLLECT THE \nDOCTOR'S OPINION.\u2014THE SALIC LAW.\u2014DANIEL ROGERS'S TREATISE OF \nMATRIMONIAL HONOUR.\u2014MISS HATFIELD'S LETTERS ON THE IMPORTANCE OF THE \nFEMALE SEX, AND LODOVICO DOMENICHI'S DIALOGUE UPON THE NOBLENESS OF \nWOMEN.\n\n               Mirths and toys\n  To cozen time withal: for o' my troth, Sir\n  I can love,\u2014I think well too,\u2014well enough;\n  And think as well of women as they are,\u2014\n  Pretty fantastic things, some more regardful,\n  And some few worth a service. I'm so honest\n  I wish 'em all in Heaven and you know how hard, Sir,\n  'Twill be to get in there with their great farthingals.\n\nBEAUMONT AND FLETCHER.\n\n  And not much easier now with their great sleeves.\n\nAUTHOR, A.D. 1830.\n\n\nCHAPTER CCVI.\u2014p. 51.\n\nTHE SUBJECT CONTINUED.\u2014OPINIONS OF THE RABBIS.\u2014ANECDOTE OF LADY JEKYLL \nAND A TART REPLY OF WILLIAM WHISTON'S.\u2014JEAN D'ESPAGNE.\u2014QUEEN ELIZABETH \nOF THE QUORUM QUARUM QUORUM GENDER.\u2014THE SOCIETY OF GENTLEMEN AGREE \nWITH MAHOMET IN SUPPOSING THAT WOMEN HAVE NO SOULS, BUT ARE OF OPINION \nTHAT THE DEVIL IS AN HERMAPHRODITE.\n\nSing of the nature of women; and then the song shall be surely full of \nvariety, old crotchets, and most sweet closes: it shall be humourous, \ngrave, fantastic, amorous, melancholy, sprightly, one in all and all \nin one.\n\nMARSTON.\n\n\nCHAPTER CCVII.\u2014p. 60.\n\nFRACAS WITH THE GENDER FEMININE.\u2014THE DOCTOR'S DEFENCE.\n\nIf there sit twelve women at the table, let a dozen of them be\u2014as they \nare.\n\nTIMON OF ATHENS.\n\n\nCHAPTER CCVIII.\u2014p. 66.\n\nVALUE OF WOMEN AMONG THE AFGHAUNS.\u2014LIGON'S HISTORY OF BARBADOES, AND A \nFAVORITE STORY OF THE DOCTOR'S THEREFROM.\u2014CLAUDE SEISSEL, AND THE \nSALIC LAW.\u2014JEWISH THANKSGIVING.\u2014ETYMOLOGY OF MULIER, WOMAN, AND \nLASS;\u2014FROM WHICH IT MAY BE GUESSED HOW MUCH IS CONTAINED IN THE LIMBO \nOF ETYMOLOGY.\n\n  If thy name were known that writest in this sort,\n  By womankind, unnaturally, giving evil report,\n  Whom all men ought, both young and old, defend with all their might,\n  Considering what they do deserve of every living wight,\n  I wish thou should exiled be from women more and less,\n  And not without just cause thou must thyself confess.\n\nEDWARD MORE.\n\n\nINTERCHAPTER XXIV.\u2014p. 78.\n\nA TRUE STORY OF THE TERRIBLE KNITTERS E' DENT WHICH WILL BE READ WITH \nINTEREST BY HUMANE MANUFACTURERS, AND BY MASTERS OF SPINNING JENNIES \nWITH A SMILE.\u2014BETTY YEWDALE.\u2014THE EXCURSION\u2014AN EXTRACT FROM, AND AN \nILLUSTRATION OF.\n\n  _O voi ch' avete gl' intelletti sani,\n   Mirate la dottrina, che s' asconde\n   Sotto 'l velame degli versi strani._\n\nDANTE.\n\n\nCHAPTER CCIX.\u2014p. 95.\n\nEARLY APPROXIMATION TO THE DOCTOR'S THEORY.\u2014GEORGE FOX.\u2014ZACHARIAH BEN \nMOHAMMED.\u2014COWPER.\u2014INSTITUTES OF MENU.\u2014BARDIC PHILOSOPHY. MILTON.\u2014SIR \nTHOMAS BROWNE.\n\nThere are distinct degrees of Being as there are degrees of Sound; and \nthe whole world is but as it were a greater Gamut, or scale of music.\n\nNORRIS.\n\n\nCHAPTER CCX.\u2014p. 122.\n\nA QUOTATION FROM BISHOP BERKELEY, AND A HIT AT THE SMALL CRITICS.\n\n_Plusieurs blameront l'entassement de passages que l'on vient de voir; \nj'ai pr\u00e9vu leurs d\u00e9dains, leurs d\u00e9go\u00fbts, et leurs censures \nmagistrales; et n'ai pas voulu y avoir \u00e9gard._\n\nBAYLE.\n\n\nCHAPTER CCXI.\u2014p. 126.\n\nSOMETHING IN HONOUR OF BISHOP WATSON.\u2014CUDWORTH.\u2014JACKSON OF OXFORD AND \nNEWCASTLE.\u2014A BAXTERIAN SCRUPLE.\n\n_S'il y a des lecteurs qui se soucient peu de cela, on les prie de se \nsouvenir qu'un auteur n'est pas oblig\u00e9 \u00e0 ne rien dire que ce qui est \nde leur go\u00fbt._\n\nBAYLE.\n\n\nCHAPTER CCXII.\u2014p. 132.\n\nSPECULATIONS CONNECTED WITH THE DOCTOR'S THEORY.\u2014DOUBTS AND \nDIFFICULTIES.\n\n_Voil\u00e0 bien des mysteres, dira-t-on; j'en conviens; aussi le sujet le \nm\u00e9rite-t-il bien. Au reste, il est certain que ces mysteres ne cachent \nrien de mauvais._\n\nGOMGAM.\n\n\nCHAPTER CCXIII.\u2014p. 143.\n\nBIRDS OF PARADISE.\u2014THE ZIZ.\u2014STORY OF THE ABBOT OF ST. SALVADOR DE \nVILLAR.\u2014HOLY COLETTE'S NONDESCRIPT PET.\u2014THE ANIMALCULAR \nWORLD.\u2014GIORDANO BRUNO.\n\n  And so I came to Fancy's meadows, strow'd\n            With many a flower;\n  Fain would I here have made abode,\n  But I was quickened by my hour.\n\nHERBERT.\n\n\nCHAPTER CCXIV.\u2014p. 157.\n\nFURTHER DIFFICULTIES.\u2014QUESTION CONCERNING INFERIOR APPARITIONS.\u2014BLAKE \nTHE PAINTER, AND THE GHOST OF A FLEA.\n\n_In amplissim\u00e1 caus\u00e2, quasi magno mari, pluribus ventis sumus vecti._\n\nPLINY.\n\n\nCHAPTER CCXV.\u2014p. 164.\n\nFACTS AND FANCIES CONNECTING THE DOCTOR'S THEORY WITH THE VEGETABLE \nWORLD.\n\nWe will not be too peremptory herein: and build standing structures of \nbold assertions on so uncertain a foundation; rather with the \nRechabites we will live in tents of conjecture, which on better reason \nwe may easily alter and remove.\n\nFULLER.\n\n\nCHAPTER CCXVI.\u2014p. 174.\n\nA SPANISH AUTHORESS.\u2014HOW THE DOCTOR OBTAINED HER WORKS FROM \nMADRID.\u2014THE PLEASURE AND ADVANTAGES WHICH THE AUTHOR DERIVES FROM HIS \nLANDMARKS IN THE BOOKS WHICH HE HAD PERUSED.\n\nALEX. _Quel es D. Diego aquel Arbol,\n       que tiene la copa en tierra\n       y las raizes arriba?_\n\nDIEG. _El hombre._\n\nEL LETRADO DEL CIELO.\n\n\nCHAPTER CCXVII.\u2014p. 182.\n\nSOME ACCOUNT OF D. OLIVA SABUCO'S MEDICAL THEORIES AND PRACTICE.\n\n  _Yo\u2014volver\u00e9\n   A nueva diligencia y paso largo,\n   Que es breve el tiempo, 's grande la memoria\n   Que para darla al mundo est\u00e1 \u00e1 mi cargo._\n\nBALBUENA.\n\n\nCHAPTER CCXVIII.\u2014p. 193.\n\nTHE MUNDANE SYSTEM AS COMMONLY HELD IN D. OLIVA'S AGE.\u2014MODERN \nOBJECTIONS TO A PLURALITY OF WORLDS BY THE REV. JAMES MILLER.\n\n  _Un cerchio immaginato ci bisogna,\n     A voler ben la spera contemplare;\n   Cosi chi intender questa storia agogna\n     Conviensi altro per altro immaginare;\n   Perch\u00e8 qui non si canta, e finge, e sogna;\n     Venuto \u00e8 il tempo da filosofare._\n\nPULCI.\n\n\nCHAPTER CCXIX.\u2014p. 203.\n\nTHE ARGUMENT AGAINST CHRISTIANITY DRAWN FROM A PLURALITY OF WORLDS \nSHEWN TO BE FUTILE: REMARKS ON THE OPPOSITE DISPOSITIONS BY WHICH MEN \nARE TEMPTED TO INFIDELITY.\n\n                    \u2014_ascolta\n  Siccome suomo di verace lingua;\n  E porgimi l'orecchio._\n\nCHIABRERA.\n\n\nCHAPTER CCXX.\u2014p. 211.\n\nDO\u00d1A OLIVA'S PHILOSOPHY, AND VIEWS OF POLITICAL REFORMATION.\n\n_Non vi par adunque che habbiamo ragionato a bastanza di questo?\u2014A \nbastanza parmi, rispose il Signor Gaspar; par desidero io d'intendere \nqualche particolarita anchor._\n\nCASTIGLIONE.\n\n\nCHAPTER CCXXI.\u2014p. 220.\n\nTHE DOCTOR'S OPINION OF DO\u00d1A OLIVA'S PRACTICE AND HUMANITY.\n\n  _Anchor dir si potrebber cose assai\n   Che la materia \u00e8 tanto piena et folta,\n   Che non se ne verrebbe \u00e0 capo mai,\n   Dunque fia buono ch'io suoni \u00e0 raccolta._\n\nFR. SANSOVINO.\n\n\nINTERCHAPTER XXV.\u2014p. 242.\n\nA WISHING INTERCHAPTER WHICH IS SHORTLY TERMINATED, ON SUDDENLY \nRECOLLECTING THE WORDS OF CLEOPATRA,\u2014\u201cWISHERS WERE EVER FOOLS.\u201d\n\n  Begin betimes, occasion's bald behind,\n  Stop not thine opportunity, for fear too late\n  Thou seek'st for much, but canst not compass it.\n\nMARLOWE.\n\n\nCHAPTER CCXXII.\u2014p. 245.\n\nETYMOLOGY.\u2014UN TOUR DE MA\u00ceTRE GONIN.\u2014ROMAN DE VAUDEMONT AND THE LETTER \nC.\u2014SHENSTONE.\u2014THE DOCTOR'S USE OF CHRISTIAN NAMES.\n\n_\u03a0\u03c1\u1fb6\u03b3\u03bc\u03b1, \u03c0\u03c1\u1fb6\u03b3\u03bc\u03b1 \u03bc\u03ad\u03b3\u03b1 \u03ba\u03b5\u03ba\u03af\u03bd\u03b7\u03c4\u03b1\u03b9, \u03bc\u03ad\u03b3\u03b1._\n\nARISTOPHANES.\n\n\nCHAPTER CCXXIII.\u2014p. 259.\n\nTRUE PRONUNCIATION OF THE NAME OF DOVE.\u2014DIFFICULTIES OF PRONUNCIATION \nAND PROSODY.\u2014A TRUE AND PERFECT RHYME HIT UPON.\n\n  _Tal nombre, que a los siglos extendido,\n   Se olvide de olvidarsele al Olvido._\n\nLOPE DE VEGA.\n\n\nCHAPTER CCXXIV.\u2014p. 269.\n\nCHARLEMAGNE, CASIMIR THE POET, MARGARET DUCHESS OF NEWCASTLE, \nNOCTURNAL REMEMBRANCER.\u2014THE DOCTOR NOT AMBITIOUS OF FAME.\u2014THE AUTHOR \nIS INDUCED BY MR. FOSBROOKE AND NORRIS OF BEMERTON TO EJACULATE A \nHEATHEN PRAYER IN BEHALF OF HIS BRETHREN.\n\n  _Tutte le cose son rose et viole\n   Ch' io dico \u00f2 ch' io dir\u00f2 de la virtute._\n\nFR. SANSOVINO.\n\n\nCHAPTER CCXXV.\u2014p. 275.\n\nTWO QUESTIONS GROWING OUT OF THE PRECEDING CHAPTER.\n\nA Taylor who has no objection to wear motley, may make himself a great \ncoat with half a yard of his own stuff, by eking it out with cabbage \nfrom every piece that comes in his way.\n\nROBERT SOUTHEY.\n\n\nCHAPTER CCXXVI.\u2014p. 283.\n\nTHE AUTHOR DIGRESSES A LITTLE, AND TAKES UP A STITCH WHICH WAS DROPPED \nIN THE EARLIER PART OF THIS OPUS.\u2014NOTICES CONCERNING LITERARY AND \nDRAMATIC HISTORY, BUT PERTINENT TO THIS PART OF OUR SUBJECT.\n\n  _Jam paululum digressus a spectantibus,\n   Doctis loquar, qui non adeo spectare quam\n   Audire gestiunt, logosque ponderant,\n   Examinant, dijudicantque pro suo\n   Candore vel livore; non latum tamen\n   Culmum (quod aiunt) dum loquar sapientibus\n   Loco movebor._\n\nMACROPEDIUS.\n\n\nCHAPTER CCXXVII.\u2014p. 317.\n\nSYSTEM OF PROGRESSION MARRED ONLY BY MAN'S INTERFERENCE.\u2014THE DOCTOR \nSPEAKS SERIOUSLY AND HUMANELY AND QUOTES JUVENAL.\n\nMONTENEGRO. How now, are thy arrows feathered?\n\nVELASCO.    Well enough for roving.\n\nMONTENEGRO. Shoot home then.\n\nSHIRLEY.\n\n\nCHAPTER CCXXVIII.\u2014p. 322.\n\nRATS.\u2014PLAN OF THE LAUREATE SOUTHEY FOR LESSENING THEIR NUMBER.\u2014THE \nDOCTOR'S HUMANITY IN REFUSING TO SELL POISON TO KILL VERMIN, AFTER THE \nEXAMPLE OF PETER HOPKINS HIS MASTER.\u2014POLITICAL RATS NOT ALLUDED \nTO.\u2014RECIPE FOR KILLING RATS.\n\nI know that nothing can be so innocently writ, or carried, but may be \nmade obnoxious to construction; marry, whilst I bear mine innocence \nabout me, I fear it not.\n\nBEN JONSON.\n\n\nCHAPTER CCXXIX.\u2014p. 328.\n\nRATS LIKE LEARNED MEN LIABLE TO BE LED BY THE NOSE.\u2014THE ATTENDANT UPON \nTHE STEPS OF MAN, AND A SORT OF INSEPARABLE ACCIDENT.\u2014SEIGNEUR DE \nHUMESESNE AND PANTAGRUEL.\n\n  Where my pen hath offended,\n  I pray you it may be amended\n  By discrete consideration\n  Of your wise reformation:\n  I have not offended, I trust,\n  If it be sadly discust.\n\nSKELTON.\n\n\nCHAPTER CCXXX.\u2014p. 335.\n\nDISTINCTION BETWEEN YOUNG ANGELS AND YOUNG YAHOOS.\u2014FAIRIES, KILLCROPS \nAND CHANGELINGS.\u2014LUTHER'S OPINIONS ON THE SUBJECT.\u2014HIS COLLOQUIA \nMENSALIA.\u2014DIFFERENCE BETWEEN THE OLD AND NEW EDITION.\n\nI think it not impertinent sometimes to relate such accidents as may \nseem no better than mere trifles; for even by trifles are the \nqualities of great persons as well disclosed as by their great \nactions; because in matters of importance they commonly strain \nthemselves to the observance of general commended rules; in lesser \nthings they follow the current of their own natures.\n\nSIR WALTER RALEIGH.\n\n\nCHAPTER CCXXXI.\u2014p. 344.\n\nQUESTION AS TO WHETHER BOOKS UNDER THE TERMINATION OF \u201cANA\u201d HAVE BEEN \nSERVICEABLE OR INJURIOUS TO LITERATURE CONSIDERED IN CONNECTION WITH \nLUTHER'S TABLE TALK.\u2014HISTORY OF THE EARLY ENGLISH TRANSLATION OF THAT \nBOOK, OF ITS WONDERFUL PRESERVATION, AND OF THE MARVELLOUS AND \nUNIMPEACHABLE VERACITY OF CAPTAIN HENRY BELL.\n\n   Prophecies, predictions,   Or where they abide,\n   Stories and fictions,      On this or that side,\n   Allegories, rhymes,        Or under the mid line\n   And serious pastimes       Of the Holland sheets fine,\n   For all manner men,        Or in the tropics fair\n   Without regard when,       Of sunshine and clear air,\n               Or under the pole\n               Of chimney and sea coal:\n     Read they that list; understand they that can;\n    _Verbum satis est_ to a wise man.\n\nBOOK OF RIDDLES.\n\n\nCHAPTER CCXXXII.\u2014p. 357.\n\nTHE DOCTOR'S FAMILY FEELING.\n\n               It behoves the high\n  For their own sakes to do things worthily.\n\nBEN JONSON.\n\n\nCHAPTER CCXXXIII.\u2014p. 370.\n\nTHE PETTY GERMAN PRINCES EXCELLENT PATRONS OF LITERATURE AND LEARNED \nMEN.\u2014THE DUKE OF SAXE WEIMAR.\u2014QUOTATION FROM BP. HACKET.\u2014AN OPINION OF \nTHE EXCELLENT MR. BOYLE.\u2014A TENET OF THE DEAN OF CHALON, PIERRE DE ST. \nJULIEN,\u2014AND A VERITABLE PLANTAGENET.\n\n_Ita nati estis, ut bona malaque vestra ad Rempublicam pertineant._\n\nTACITUS.\n\n\nCHAPTER CCXXXIV.\u2014p. 380.\n\nOPINION OF A MODERN DIVINE UPON THE WHEREABOUT OF NEWLY DEPARTED \nSPIRITS.\u2014ST. JOHN'S BURIAL, ONE RELIC ONLY OF THAT SAINT, AND \nWHEREFORE.\u2014A TALE CONCERNING ABRAHAM, ADAM AND EVE.\n\n_Je s\u00e7ay qu'il y a plusieurs qui diront que je fais beaucoup de petits \nfats contes, dont je m'en passerois bien. Ouy, bien pour aucuns,\u2014mais \nnon pour moy, me contentant de m'en renouveller le souvenance, et en \ntirer autant de plaisir._\n\nBRANT\u00d4ME.\n\n\nCHAPTER CCXXXV.\u2014p. 389.\n\nTHE SHORTEST AND PLEASANTEST WAY FROM DONCASTER TO JEDDAH, WITH MANY \nMORE, TOO LONG.\n\n  _\u03a0\u03cc\u03bd\u03bf\u03c2 \u03c0\u03cc\u03bd\u1ff3 \u03c0\u03cc\u03bd\u03bf\u03bd \u03c6\u03ad\u03c1\u03b5\u03b9\n   \u03a0\u1fb6 \u03c0\u1fb6 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03ba \u1f14\u03b2\u03b1\u03bd \u1f10\u03b3\u03ce._\n\nSOPHOCLES.\n\n\nCHAPTER CCXXXVI.\u2014p. 418.\n\nCHARITY OF THE DOCTOR IN HIS OPINIONS.\u2014MASON THE POET.\u2014POLITICAL \nMEDICINE.\u2014SIR WILLIAM TEMPLE.\u2014CERVANTES.\u2014STATE PHYSICIANS.\u2014ADVANTAGE \nTO BE DERIVED FROM, WHETHER TO KING, CABINET, LORDS OR \nCOMMONS.\u2014EXAMPLES.\u2014PHILOSOPHY OF POPULAR EXPRESSIONS.\u2014COTTON \nMATHER.\u2014CLAUDE PAJON AND BARNABAS OLEY.\u2014TIMOTHY ROGERS AND MELANCHOLY.\n\n                              Go to!\n  You are a subtile nation, you physicians,\n  And grown the only cabinets in court!\n\nB. JONSON.\n\n\nCHAPTER CCXXXVII.\u2014p. 437.\n\nMORE MALADIES THAN THE BEST PHYSICIANS CAN PREVENT BY REMEDIES.\u2014THE \nDOCTOR NOT GIVEN TO QUESTIONS, AND OF THE POCO-CURANTE SCHOOL AS TO \nALL THE POLITICS OF THE DAY.\n\nA slight answer to an intricate and useless question is a fit cover to \nsuch a dish; a cabbage leaf is good enough to cover a pot of \nmushrooms.\n\nJEREMY TAYLOR.\n\n\nCHAPTER CCXXXVIII.\u2014p. 442.\n\nSIMONIDES.\u2014FUNERAL POEMS.\u2014UNFEELING OPINION IMPUTED TO THE GREEK POET, \nAND EXPRESSED BY MALHERBE.\u2014SENECA.\u2014JEREMY TAYLOR AND THE DOCTOR ON \nWHAT DEATH MIGHT HAVE BEEN, AND WERE MEN WHAT CHRISTIANITY WOULD MAKE \nTHEM, MIGHT BE.\n\n  _Intendale chi pu\u00f2; che non \u00e8 stretto\n   Alcuno a creder p\u00efu di quel che vuole._\n\nORLANDO INNAMORATO.\n\n\nCHAPTER CCXXXIX.\u2014p. 449.\n\nTHE DOCTOR DISSENTS FROM A PROPOSITION OF WARBURTON'S AND SHEWS IT TO \nBE FALLACIOUS.\u2014HUTCHINSON'S REMARKS ON THE POWERS OF BRUTES.\u2014LORD \nSHAFTESBURY QUOTED.\u2014APOLLONIUS AND THE KING OF BABYLON.\u2014DISTINCTION IN \nTHE TALMUD BETWEEN AN INNOCENT BEAST AND A VICIOUS ONE.\u2014OPINION OF \nISAAC LA PEYRESC.\u2014THE QUESTION DE ORIGINE ET NATURA ANIMARUM IN BRUTIS \nAS BROUGHT BEFORE THE THEOLOGIANS OF SEVEN PROTESTANT ACADEMIES IN THE \nYEAR 1635 BY DANIEL SENNERTUS.\n\n_Toutes veritez ne sont pas bonnes \u00e0 dire serieusement._\n\nGOMGAM.\n\n\nCHAPTER CCXL.\u2014p. 473.\n\nTHE JESUIT GARASSE'S CENSURE OF HUARTE AND BARCLAY.\u2014EXTRAORDINARY \nINVESTIGATION.\u2014THE TENDENCY OF NATURE TO PRESERVE ITS OWN ARCHETYPAL \nFORMS.\u2014THAT OF ART TO VARY THEM.\u2014PORTRAITS.\u2014MORAL AND PHYSICAL \nCADASTRE.\u2014PARISH CHRONICLER AND PARISH CLERK THE DOCTOR THOUGHT MIGHT \nBE WELL UNITED.\n\n              Is't you, Sir, that know things?\n\n  SOOTH. In nature's infinite book of secresy,\n            A little I can read.\n\nSHAKSPEARE.\n\n\nCHAPTER CCXLI.\u2014p. 495.\n\nTHE DOCTOR'S UTOPIA DENOMINATED COLUMBIA.\u2014HIS SCHEME ENTERED UPON\u2014BUT \n\u2018LEFT HALF TOLD\u2019 LIKE \u2018THE STORY OF CAMBUSCAN BOLD.\u2019\n\nI will to satisfy and please myself, make an Utopia of mine own, a new \nAtlantis, a poetical commonwealth of mine own, in which I will freely \ndomineer, build cities, make laws, statutes, as I list myself. And why \nmay I not?\n\nBURTON.\n\n\nCHAPTER CCXLII.\u2014p. 502.\n\nFARTHER REMARKS UPON THE EFFECTS OF SCHISM, AND THE ADVANTAGES WHICH \nIT AFFORDS TO THE ROMISH CHURCH AND TO INFIDELITY.\n\n               \u2014_Io non ci ho interresso\n    Nessun, n\u00e8 vi fui mai, ne manco chieggo\n    Per quel ch'io ne v\u00f2 dir, d'esservi messo.\n  V\u00f2 dir, che senza passion eleggo,\n    E non forzato, e senza pigliar parte;\n    Di dirne tutto quel, ch'intendo e veggo._\n\nBRONZINO PITTORE.\n\n\nCHAPTER CCXLIII.\u2014p. 512.\n\nBREVITY BEING THE SOUL OF WIT THE AUTHOR STUDIES CONCISENESS.\n\nYou need not fear a surfeit, here is but little, and that light of \ndigestion.\n\nQUARLES.\n\n\nCHAPTER CCXLIV.\u2014p. 513.\n\nTHE AUTHOR VENTURES TO SPEAK A WORD ON CHRISTIAN CHEERFULNESS:\u2014QUOTES \nBEN SIRACH,\u2014SOLOMON,\u2014BISHOP HACKET,\u2014WALTER SAVAGE LANDOR,\u2014BISHOP \nREYNOLDS,\u2014MILTON,\u2014&C.\n\n  --_\u1f08\u03bb\u03bb\u1f70 \u03c3\u1f7a \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u03b1\u03b8\u1f7c\u03bd, \u03b2\u03b9\u03cc\u03c4\u03bf\u03c5 \u03c0\u03bf\u03c4\u03af \u03c4\u03ad\u03c1\u03bc\u03b1\n  \u03c8\u03c5\u03c7\u1fc7 \u03c4\u1ff6\u03bd \u1f00\u03b3\u03b1\u03b8\u1ff6\u03bd \u03c4\u03bb\u1fc6\u03b8\u03b9 \u03c7\u03b1\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2._\n\nSIMONIDES.\n\n\nFRAGMENTS TO THE DOCTOR.\u2014p. 527.\n\n\nA LOVE FRAGMENT FOR THE LADIES,\u2014INTRODUCED BY A CURIOUS INCIDENT WHICH \nTHE AUTHOR BEGS THEY WILL EXCUSE.\n\n  Now will ye list a little space,\n  And I shall send you to solace;\n  You to solace and be blyth,\n  Hearken! ye shall hear belyve\n  A tale that is of verity.\n\nROSWALL AND LILLIAN.\n\n\nA FRAGMENT ON BEARDS.\n\nYet have I more to say which I have thought upon, for I am filled as \nthe moon at the full!\n\nECCLESIASTICUS.\n\n\nFRAGMENT ON MORTALITY.\n\n\nFRAGMENT OF SIXTH VOLUME.\n\n\nFRAGMENT.\n\n_J'ay fait le pr\u00e9c\u00e9dent Chapitre un peu court; peut-\u00eatre que celui-ce \nsera plus long; je n'en suis pourtant pas bien assur\u00e9, nous l'allons \nvoir._\n\nSCARRON.\n\n\nFRAGMENT WHICH WAS TO HAVE ANSWERED THE QUESTION PROPOSED IN THE TWO \nHUNDRED AND FORTY-SECOND CHAPTER.\n\n_Io udii gi\u00e0 dire ad un valente uomo nostro vicino, gli uomini abbiano \nmolte volte bisogno s\u00ec di lagrimare, come di ridere; e per tal cagione \negli affermava essere state da principio trovate le dolorose favole, \nche si chiamarono Tragedie, accioche raccontate ne' teatri, come in \nqual tempo si costumava di fare, tirassero le lagrime agli occhi di \ncoloro, che avevano di ci\u00f2 mestiere; e cosi eglino piangendo della \nloro infirmita guarissero. Ma come ci\u00f2 sia a noi non ist\u00e0 bene di \ncontristare gli animi delle persone con cui favelliamo; massimamente \ncol\u00e0 dove si dimori per aver festa e sollazzo, e non per piagnere; che \nse pure alcuno \u00e8, che infermi per vaghezza di lagrimare, assai leggier \ncosa fia di medicarlo con la mostarda forte, o porlo in alcun luogo al \nfumo._\n\nGALATEO, DEL M. GIOVANNI DELLA CASA.\n\n\nFRAGMENT ON HUTCHINSON'S WORKS.\n\n\nFRAGMENT RELATIVE TO THE GRAMMAR SCHOOL AT DONCASTER AND THE LIVING OF \nROSSINGTON.\n\n\nFRAGMENT OF INTERCHAPTER.\n\n\nMEMOIRS OF CAT'S EDEN.\n\n\nFRAGMENT ON WIGS.\n\n\nFRAGMENT OF INTERCHAPTER.\n\nMore than prince of cats, I can tell you.\n\nROMEO AND JULIET.\n\n\nMEMOIR OF THE CATS OF GRETA HALL.\n\n\nFRAGMENT OF INTERCHAPTER.\n\n\n\u0395\u0399\u03a3 \u03a4\u039f\u03a5\u03a3 \u0391\u0394\u03a1\u0399\u0391\u039d\u03a4\u0391\u03a3.\n\n_\u1f49 \u03bc\u1f72\u03bd \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 \u1f10\u03bd\u03ad\u03c0\u03bd\u03b5\u03bd\u03c3\u03ad \u03c4\u03b9\u03c3\u03b9 \u03c0\u03b1\u03c1\u03b1\u03bd\u03cc\u03bc\u03bf\u03b9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2, \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c4\u1ff6\u03bd \n\u03b2\u03b1\u03c3\u03b9\u03bb\u03ad\u03c9\u03bd \u1f55\u03b2\u03c1\u03b9\u03c3\u03b1\u03bd \u1f00\u03bd\u03b4\u03c1\u03b9\u03ac\u03bd\u03c4\u03b1\u03c2._\n\nCHRYSOST. HOM. AD POPUL. ANTIOCHEN.\n\n\nEPILUDE OF MOTTOES.\u2014p. 615.\n\nL'ENVOY.\n\n\n\n\nTHE DOCTOR, &c.\n\n\n\n\nCHAPTER CCI.\n\nQUESTION CONCERNING THE USE OF TONGUES.\u2014THE ATHANASIAN \nCONFESSORS.\u2014GIBBON'S RELATION OF THE SUPPOSED MIRACLE OF TONGUES.\u2014THE \nFACTS SHOWN TO BE TRUE, THE MIRACLE IMAGINARY, AND THE HISTORIAN THE \nDUPE OF HIS OWN UNBELIEF.\n\n_Perseveremus, peractis qu\u00e6 rem continebant, scrutari etiam ea qu\u00e6, si \nvis verum connexa sunt, non coh\u00e6rentia; qu\u00e6 quisquis diligenter \ninspicit, nec facit oper\u00e6 pr\u00e6tium, nec tamen perdit operam._\n\nSENECA.\n\n\nFor what use were our tongues given us? To speak with, to be sure, \nwill be the immediate reply of many a reader. But Master, Mistress, \nMiss or Master Speaker (whichever you may happen to be), I beg leave \nto observe that this is only one of the uses for which that member was \nformed, and that for this alone it has deserved to be called an unruly \nmember, it is not its primary, nor by any means its most important \nuse. For what use was it given to thy labourer the ox, thy servant the \nhorse, thy friend,\u2014if thou deservest to have such a friend,\u2014the \ndog,\u2014thy playfellow the kitten,\u2014and thy cousin the monkey?[1]\n\n[Footnote 1: _Simia quam similis, turpissima bestia notis._\n\nENNIUS.]\n\nIn another place I shall answer my own question, which was asked in \nthis place, because it is for my present purpose to make it appear \nthat the tongue although a very convenient instrument of speech, is \nnot necessary for it.\n\nIt is related in Gibbon's great history, a work which can never be too \nhighly praised for its ability, nor too severely condemned for the \nfalse philosophy which pervades it, that the Catholics, inhabitants of \nTipasa, a maritime colony of Mauritania, were by command of the Arian \nKing, Hunneric, Genseric's detestable son and successor, assembled on \nthe forum, and there deprived of their right hands and their tongues. \n\u201cBut the holy confessors,\u201d he proceeds to say, \u201ccontinued to speak \nwithout tongues; and this miracle is attested by Victor, an African \nbishop, who published an history of the persecution within two years \nafter the event. \u2018If any one,\u2019 says Victor, \u2018should doubt of the \ntruth, let him repair to Constantinople, and listen to the clear and \nperfect language of Restitutus, the subdeacon, one of these glorious \nsufferers, who is now lodged in the palace of the Emperor Zeno, and is \nrespected by the devout Empress.\u2019 At Constantinople we are astonished \nto find a cool, a learned, an unexceptionable witness, without \ninterest and without passion. \u00c6neas of Gaza, a Platonic philosopher, \nhas accurately described his own observations on these African \nsufferers. \u2018I saw them myself: I heard them speak: I diligently \nenquired by what means such an articulate voice could be formed \nwithout any organ of speech: I used my eyes to examine the report of \nmy ears: I opened their mouth, and saw that the whole tongue had been \ncompletely torn away by the roots; an operation which the physicians \ngenerally suppose to be mortal.\u2019 The testimony of \u00c6neas of Gaza might \nbe confirmed by the superfluous evidence of the Emperor Justinian, in \na perpetual edict; of Count Marcellinus in his Chronicles of the \ntimes; and of Pope Gregory the first, who had resided at \nConstantinople as the minister of the Roman Pontiff. They all lived \nwithin the compass of a century, and they all appeal to their personal \nknowledge, or the public notoriety, for the truth of a miracle, which \nwas repeated in several instances, displayed on the greatest theatre \nof the world, and submitted during a series of years, to the calm \nexamination of the senses.\u201d He adds in a note that \u201cthe miracle is \nenhanced by the singular instance of a boy who had _never_ spoken \nbefore his tongue was cut out.\u201d\n\nNow comes the unbelieving historian's comment. He says, \u201cthis \nsupernatural gift of the African confessors, who spoke without \ntongues, will command the assent of those, and of those only, who \nalready believe, that their language was pure and orthodox. But the \nstubborn mind of an infidel is guarded by secret, incurable suspicion; \nand the Arian, or Socinian, who has seriously rejected the doctrines \nof the Trinity, will not be shaken by the most plausible evidence of \nan Athanasian miracle.\u201d\n\nWell has the sceptical historian applied the epithet stubborn to a \nmind affected with the same disease as his own,\n\n              Oh dear unbelief\n  How wealthy dost thou make thy owner's wit!\n  Thou train of knowledge, what a privilege\n  Thou givest to thy possessor! anchorest him\n  From floating with the tide of vulgar faith\n  From being damn'd with multitudes![2]\n\n[Footnote 2: MARSTON.]\n\nGibbon would not believe the story because it had been adduced as a \nmiracle in confirmation of the Catholic doctrine as opposed to the \nArian heresy. He might probably have questioned the relation between \nthe alleged miracle and the doctrine: and if he had argued that it is \nnot consistent with the plan of revelation (so far as we may presume \nto reason upon it) for a miracle to be wrought in proof of a doctrinal \npoint, a Christian who believes sincerely in that very doctrine might \nagree with him.\n\nBut the circumstances are attested, as he fairly admits, by the most \nample and unexceptionable testimony; and like the Platonic philosopher \nwhose evidence he quotes, he ought to have considered the matter of \nfact, without regard to the application which the Catholics, in \nperfect good faith, made of it. The story is true, but it is not \nmiraculous.\n\nCases which demonstrate the latter part of this question were known to \nphysiologists before a book was published at Paris in the year 1765, \nthe title of which I find in Mr. D'Israeli's Curiosities of \nLiterature, thus translated; \u201cThe Christian Religion proved by a \nsingle fact; or a Dissertation in which is shown that those Catholics \nwhose tongues Hunneric King of the Vandals cut out, spoke miraculously \nall the remainder of their days: from whence is deduced the \nconsequence of the miracle against the Arians, the Socinians and the \nDeists, and particularly against the author of Emilius, by solving \ntheir difficulties.\u201d It bears this motto _Ecce Ego admirationem facio \npopulo huic, miraculo grandi et stupendo_. And Mr. D'Israeli closes \nhis notice of the Book by saying \u201cthere needs no farther account of it \nthan the title.\u201d That gentleman who has contributed so much to the \ninstruction and entertainment of his contemporaries, will I am sure be \npleased at perusing the facts in disproof of the alleged miracle, \nbrought together here by one who as a Christian believes in miracles \nand that they have not ceased, and that they never will cease.\n\nIn the Philosophical Transactions, and in the Gentleman's Magazine is \nan account of a woman, Margaret Cutting by name, who about the middle \nof the last century was living at Wickham Market in Suffolk. When she \nwas four years of age \u201ca cancer ate off her tongue at the root, yet \nshe never lost the power of speech, and could both read distinctly \nafterwards and sing.\u201d Her speech was very intelligible, but it was a \nlittle through the nose owing to the want of the uvula; and her voice \nwas low. In this case a new tongue had been formed, about an inch and \nhalf in length and half an inch broad; but this did not grow till some \nyears after the cure.\n\nUpon the publication of this case it was observed that some few \ninstances of a like nature had been recorded; and one in particular by \nTulpius of a man whom he had himself examined, who having had his \ntongue cut out by the Turks, could after three years speak distinctly. \nOne of the persons who published an account of this woman saw several \nmen upon whom the same act of cruelty had been committed by these \nbarbarians or by the Algerines: \u201cone of them,\u201d says he, \u201caged \nthirty-three, wrote a good hand, and by that means answered my \nquestions. He informed me that he could not pronounce a syllable, nor \nmake any articulate sound; though he had often observed that those who \nsuffered that treatment when they were very young, were some years \nafter able to speak; and that their tongues might be observed to grow \nin proportion to the other parts of the body: but that if they were \nadults, or full grown persons, at the time of the operation, they were \nnever able to utter a syllable. The truth of this observation was \nconfirmed to me by the two following cases. Patrick Strainer and his \nson-in-law came to Harwich, in their way to Holland, the third of this \nmonth. I made it my business to see and examine them. The father told \nme he had his tongue cut out by the Algerines, when he was seven years \nof age: and that some time after he was able to pronounce many \nsyllables, and can now speak most words tolerably well; his tongue, he \nsaid, was grown at least half an inch. The son-in-law, who is about \nthirty years of age, was taken by the Turks, who cut out his tongue; \nhe cannot pronounce a syllable; nor is his tongue grown at all since \nthe operation; which was more than five years ago.\u201d\n\nSir John Malcolm in one of his visits to Persia, became acquainted \nwith Z\u00e2l Khan of Khist, who \u201cwas long distinguished as one of the \nbravest and most attached followers of the Zend family. When the death \nof Lootf Ali Khan terminated its powers, he along with the other \ngovernors of provinces and districts in Furs, submitted to Aza Mahomed \nKhan. That cautious and cruel monarch, dreading the ability, and \ndoubtful of the allegiance of this chief, ordered his eyes to be put \nout. An appeal for the recall of the sentence being treated with \ndisdain, Z\u00e2l Khan loaded the tyrant with curses. \u2018Cut out his tongue,\u2019 \nwas the second order. The mandate was imperfectly executed, and the \nloss of half this member deprived him of speech. Being afterwards \npersuaded that its being cut close to the root would enable him to \nspeak so as to be understood, he submitted to the operation; and the \neffect has been, that his voice, though indistinct and thick, is yet \nintelligible to persons accustomed to converse with him. This I \nexperienced from daily intercourse. He often spoke to me of his \nsufferings and of the humanity of the present King, who had restored \nhim to his situation as head of his tribe, and governor of Khist.\u2014I am \nnot an anatomist,\u201d Sir John adds, \u201cand cannot therefore give a reason \nwhy a man, who could not articulate with half a tongue, should speak \nwhen he had none at all. But the facts are as stated; and I had them \nfrom the very best authority, old Z\u00e2l Khan himself.\u201d[3]\n\n[Footnote 3: This account of Z\u00e2l Khan, (Mrs. Southey writes me word) \nwas farther confirmed by the testimony of Mr. Bruce, her relative, who \nknew him and had _looked_ into the tongue-less mouth. Mr. Bruce was \nwell acquainted with another person who had undergone the same cruel \npunishment. Being a wealthy man, he bribed the executioner to spare a \nconsiderable portion of the tongue; but finding that he could not \narticulate a word with the imperfect member, he had it entirely \nextracted\u2014root and all, and then spoke almost as intelligibly as \nbefore his punishment.\n\nThis person was well known at Calcutta, as well as at Bushire and \nShiraz\u2014where Mr. Bruce first became acquainted with him. He was a man \nof some consequence and received as such in the first circles at \nCalcutta, and it was in one of those\u2014a dinner party\u2014that on the \nquestion being warmly argued\u2014as to the possibility of articulation \nafter the extraction of the tongue, he opened his mouth and desired \nthe company assembled to look into it, and so set their doubts on the \nmatter for ever at rest.]\n\nA case occurred in the household of that Dr. Mark Duncan whom our \nJames I. would have engaged as his Physician in ordinary, but Duncan \nhaving married at Saumur and settled in that city declined the \ninvitation, because his wife was unwilling to leave her friends and \nrelations and her native place. Yielding therefore as became him to \nher natural and reasonable reluctance he passed the remainder of his \nuseful and honourable life at Saumur. It is noticed as a remarkable \ncircumstance that the five persons of whom his family consisted died \nand were interred in as many different kingdoms, one in France, \nanother at Naples, a third at Stockholm, a fourth in London, and the \nfifth in Ireland. A son of Duncan's valet, in his thirteenth year lost \nhis tongue by the effects of the small-pox, the root being so consumed \nby this dreadful disease, that in a fit of coughing it came away. The \nboy's speech was no otherwise affected by the loss than that he found \nit difficult to pronounce the letter r. He was exhibited throughout \nEurope, and lived long afterwards. A surgeon at Saumur composed a \ntreatise upon the case, and Duncan who was then Principal of the \nCollege in that city supplied him with this title for it \nAglossostomographie. A rival physician published a dissertation to \nprove that it ought to be Aglossostomatographie, and he placed these \nverses at the conclusion of this odd treatise.\n\n   _Lecteur, tu t'esmerveilleras\n  Qu'un gar\u00e7on qui n'a point de langue,\n  Prononce bien une harangue;\n  Mais bien plus tu t'estonneras\n  Qu'un barbier que ne s\u00e7ait pas lire\n  Le grec, se mesle d'en escrire.\n  Que si ce plaisant \u00e9pigramme,\n  Doux fruit d'un penser de mon \u00e2me\n  Te semble n'aller pas tant mal,\n  C'est que je l'ai fait \u00e0 cheval._\n\n_Quelques gens malins changerent le dernier vers dans les exemplaires \nqu'ils purent trouver, et y mirent\u2014C'est que je l'ai fait en cheval._\n\n       *       *       *       *       *\n\nThe reader who thinks upon what he reads, will find some materials for \nthinking on, in what has here been collected for him. First as to the \nphysical facts:\u2014they show that the power of reproduction exists in the \nhuman body, in a greater degree than has been commonly supposed. But \nit is probable that this power would be found only in young subjects, \nor in adults whose constitutions were unusually healthful and \nvigorous. A very small proportion of the snails which have been \ndecapitated by experimental physiologists, have reproduced their \nheads; though the fact of such reproduction is certainly established.\n\nRhazes records two cases which had fallen under his own observation; \nin one of which the tibia, in the other the underjaw had been \nreproduced; neither acquired the consistency of the other bones. The \nDoctor used to adduce these cases in support of a favourite theory of \nhis own, with which the reader will in due time be made acquainted.\n\nSecondly, there is a moral inference to be drawn from the effect which \nthe story produced upon Gibbon. He could not invalidate, or dispute \nthe testimony upon which it came before him; but he chose to \ndisbelieve it. For he was ignorant that the facts might be physically \ntrue, and he would not on any evidence give credit to what appeared \nmiraculous. A stubborn mind conduces as little to wisdom, or even to \nknowledge, as a stubborn temper to happiness.\n\n\n\n\nCHAPTER CCII.\n\nA LAW OF ALFRED'S AGAINST LYING TONGUES. OBSERVATIONS ON LAX ONES.\n\nAs I have gained no small satisfaction to myself,\u2014so I am desirous \nthat nothing that occurs here may occasion the least dissatisfaction \nto others. And I think it will be impossible any thing should, if they \nwill be but pleased to take notice of my design.\n\nHENRY MORE.\n\n\nIf the laws of our great Alfred, whose memory is held in such \nveneration by all who are well acquainted with his history, and his \nextraordinary virtues, and whose name has been so often taken in vain \nby speculative reformers who were ignorant of the one, and incapable \nof estimating the other;\u2014if the laws of Alfred, I say, had continued \nin use, everything relating to the reproduction of human tongues would \nlong before this time have been thoroughly understood; for by those \nlaws any one who broached a public falsehood, and persisted in it, was \nto have his tongue cut out; and this punishment might not be commuted \nfor any smaller fine than that at which the life of the criminal would \nhave been rated.\n\nThe words of the law are these:\n\nDE RUMORIBUS FICTITIIS.\n\n_Si quis publicum mendacium confingat, et ille in eo firmetur, null\u00e2 \nlevi re hoc emendet, sed lingua ei excidatur; nec minori precio redimi \nliceat, quam juxta capitis \u00e6stimationem censebatur._\n\nWhat a wholesome effect might such a law have produced upon orators at \npublic meetings, upon the periodical press, and upon the debates in \nParliament.\n\n\u201cI am charmed,\u201d says Lady M. W. Montague, \u201cwith many points of the \nTurkish law, to our shame be it spoken, better designed and better \nexecuted than ours; particularly the punishment of convicted liars \n(triumphant criminals in our country, God knows!): they are burnt in \nthe forehead with a hot iron, when they are proved the authors of any \nnotorious falsehoods. How many white foreheads should we see \ndisfigured, how many fine gentlemen would be forced to wear their wigs \nas low as their eyebrows, were this law in practice with us!\u201d\n\nBut who can expect that human laws should correct that propensity in \nthe wicked tongue! They who have \u201cthe poison of asps under their \nlips,\u201d and \u201cwhich have said with our tongues will we prevail; we are \nthey that ought to speak: who is lord over us?\u201d\u2014they who \u201clove to \nspeak all words that may do hurt, and who cut with lies like a sharp \nrazor\u201d\u2014what would they care for enactments which they would think \neither to evade by their subtlety, or to defy in the confidence of \ntheir numbers and their strength? Is it to be expected that those men \nshould regard the laws of their country, who set at nought the \ndenunciations of scripture, and will not \u201ckeep their tongues from \nevil, and their lips that they speak no guile,\u201d though they have been \ntold that it is \u201che who hath used no deceit in his tongue and hath not \nslandered his neighbour, who shall dwell in the tabernacle of the \nLord, and rest upon his holy hill!\u201d\n\nLeave we them to their reward, which is as certain as that men shall \nbe judged according to their deeds. Our business is with the follies \nof the unruly member, not with its sins: with loquacious speakers and \nverbose writers, those whose \u201ctongues are gentlemen-ushers to their \nwit, and still go before it,\u201d[1] who never having studied the \n_exponibilia_, practice the art of battology by intuition; and in a \ndiscourse which might make the woeful hearer begin to fear that he had \nentered unawares upon eternity, bring forth, \u201cas a man would say in a \nword of two syllables, nothing.\u201d[1] The West Britons had in their own \nCornish language this good proverbial rhyme, (the\u2014graphy whereof, be \nit ortho or not is Mr. Polwhele's),\n\n          _An lavor goth ewe lavar gwir,\n  Ne vedn nevera doaz vas a tavaz re hir._\n\n           The old saying is a true saying,\n  Never will come good from a tongue too long.\n\nOh it is a grievous thing to listen, or seem to listen, as one is \nconstrained to do, sometimes by the courtesy of society, and sometimes \nby \u201cthe law of sermon,\u201d to an unmerciful manufacturer of speech, who \nbefore he ever arrives at the empty matter of his discourse,\n\n  _no puede\u2014dexar\u2014de decir\n         \u2014antes,\u2014siguiera\n   quatro, o cinco mil palabras!_[2]\n\n[Footnote 1: BEN JONSON.]\n\n[Footnote 2: CALDERON.]\n\nVossius mentions three authors, who, to use Bayle's language,\u2014for in \nBayle the extract is found, _enfermaient de grands riens dans une \ngrande multitude de paroles_. Anaximenes the orator was one; when he \nwas about to speak, Theocritus of Chios said, \u201chere begins a river of \nwords and a drop of sense,\u201d\u2014_\u1f0c\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u03bb\u03ad\u03be\u03b5\u03c9\u03bd \u03bc\u1f72\u03bd \u03c0\u03bf\u03c4\u03b1\u03bc\u1f78\u03c2, \u03bd\u03bf\u1fe6 \u03b4\u1f72 \n\u03c3\u03c4\u03b1\u03bb\u03b1\u03b3\u03bc\u03cc\u03c2._ Longolius, an orator of the lower Empire was the second. \nThe third was Faustus Andrelinus, Professor of Poetry at Paris, and \n_Poeta Laureatus_: of him Erasmus _dicitur dixisse_,\u2014is said to have \nsaid, that there was but one thing wanting in all his poems and that \nthing was comprised in one word of one syllable, _\u039d\u03bf\u1fe6\u03c2_.\n\nIt were better to be remembered as Bayle has remembered Petrus \nCarmilianus, because of the profound obscurity in which this pitiful \npoet was buried, than thus to be thought worthy of remembrance only \nfor having produced a great deal that deserved to be forgotten. There \nis, or was, an officer of the Exchequer called Clericus Nihilorum, or \nClerk of the Nihils. If there were a High Court of Literature with \nsuch an officer on its establishment, it would be no sinecure office \nfor him in these, or in any days, to register the names of those \nauthors who have written to no purpose, and the titles of those books \nfrom which nothing is to be learnt.\n\n_On ne vid jamais,_ says the Sieur de Brocourt, _homme qui ne die \nplustost trop, que moins qu'il ne doit; et jamais parole profer\u00e9e ne \nservit tant, comme plusieurs teu\u00ebs ont profite; car tousjours \npouvons-nous bien dire ce qu'avons teu, et non pas taire ce qu'avons \npubli\u00e9._ The latter part of this remark is true; the former is far too \ngeneral. For more harm is done in public life by the reticence of well \ninformed men, than by the loquacity of sciolists; more by the timidity \nand caution of those who desire at heart the good of their country, \nthan by the audacity of those who labour to overthrow its \nconstitutions. It was said in the days of old, that \u201ca man full of \nwords shall not prosper upon the earth.\u201d _Mais nous avons chang\u00e9 tout \ncela._\n\nEven in literature a leafy style, if there be any fruit under the \nfoliage, is preferable to a knotty one, however fine the grain. Whipt \ncream is a good thing; and better still when it covers and adorns that \namiable combination of sweetmeats and ratafia cakes soaked in wine, to \nwhich Cowper likened his delightful poem, when he thus described the \n\u201cTask.\u201d \u201cIt is a medley of many things, some that may be useful, and \nsome that, for aught I know, may be very diverting. I am merry that I \nmay decoy people into my company, and grave that they may be the \nbetter for it. Now and then I put on the garb of a philosopher, and \ntake the opportunity that disguise procures me, to drop a word in \nfavour of religion. In short there is some froth, and here and there a \nbit of sweetmeat, which seems to entitle it justly to the name of a \ncertain dish the ladies call a Trifle.\u201d But in Task or Trifle unless \nthe ingredients were good, the whole were nought. They who should \npresent to their deceived guests whipt white of egg, would deserve to \nbe whipt themselves.\n\nIf there be any one who begins to suspect that in tasking myself, and \ntrifling with my reader, my intent is not unlike Cowper's, he will \nallow me to say to him, \u201cby your leave Master Critic, you must give me \nlicense to flourish my phrases, to embellish my lines, to adorn my \noratory, to embroider my speeches, to interlace my words, to draw out \nmy sayings, and to bombard the whole suit of the business for the time \nof your wearing.\u201d[3]\n\n[Footnote 3: TAYLOR, the Water Poet.]\n\n\n\n\nCHAPTER CCIII.\n\nWHETHER A MAN AND HIMSELF BE TWO.\u2014MAXIM OF BAYLE'S.\u2014ADAM LITTLETON'S \nSERMONS,\u2014A RIGHT HEARTED OLD DIVINE WITH WHOM THE AUTHOR HOPES TO BE \nBETTER ACQUAINTED IN A BETTER WORLD.\u2014THE READER REFERRED TO HIM FOR \nEDIFICATION.\u2014WHY THE AUTHOR PURCHASED HIS SERMONS.\n\n_Parolles._ Go to, thou art a witty fool, I have found thee.\n\n_Clown._ Did you find me in yourself, Sir? or were you taught to find \nme? The search, Sir, was profitable; and much fool may you find in \nyou, even to the world's pleasure and the increase of laughter.\n\nALL'S WELL THAT ENDS WELL.\n\n\n\u201cWhether this author means to make his Doctor more fool or \nphilosopher, is more than I can discover,\u201d says a grave reader, who \nlays down the open book, and knits his brow while he considers the \nquestion.\n\n_Make_ him, good Reader! I, _make_ him!\u2014make \u201cthe noblest work \nof\u201d\u2014\u2014But as the Spaniards say, _el creer es cortesia_, and it is at \nyour pleasure either to believe the veracity of these biographical \nsketches, or to regard them as altogether fictitious. It is at your \npleasure, I say; not at your peril: but take heed how you exercise \nthat pleasure in cases which are perilous! The worst that can happen \nto you for disbelief in this matter is, that I shall give you little \ncredit for courtesy, and less for discrimination; and in Doncaster you \nwill be laughed to scorn. You might as well proclaim at Coventry your \ndisbelief in the history of Lady Godiva and Peeping Tom; or tell the \nSwiss that their tale of shooting the apple on the child's head was an \nold story before William Tell was born.\n\nBut perhaps you did not mean to express any such groundless \nincredulity, your doubt may be whether I represent or consider my \nfriend as having in his character a larger portion of folly or of \nphilosophy?\n\nThis you might determine, Reader, for yourself, if I could succeed in \ndelineating him to the life,\u2014the inner I mean, not the outward man,\n\n  _Et en peu de papier, comme sur un tableau,\n   Vous pourtraire au na\u00eff tout son bon, et son beau._[1]\n\n             He was the soul of goodness,\n   And all our praises of him are like streams\n   Drawn from a spring, that still rise full, and leave\n   The part remaining greatest.\n\nBut the Duchess of Newcastle hath decided in her philosophy that it is \nnot possible for any one person thoroughly to understand the character \nof another. In her own words, \u201cif the Mind was not joined and mixed \nwith the sensitive and inanimate parts, and had not interior as well \nas exterior parts, the whole Mind of one man might perceive the whole \nMind of another man; but that being not possible\u2014one whole Mind cannot \nperceive another whole Mind.\u201d By which observation we may perceive \nthere are no Platonic Lovers in Nature. An odd conclusion of her \nGrace's, and from odd premises. But she was an odd personage.\n\n[Footnote 1: PASQUIER.]\n\nSo far however the beautiful and fanciful as well as fantastic Duchess \nis right, that the more congenial the disposition of two persons who \nstand upon the same intellectual level, the better they understand \neach other. The lower any one is sunk in animal life the less is he \ncapable of apprehending the motives and views of those who have \ncultivated the better part of their nature.\n\nIf I am so unfortunate as to fail in producing the moral likeness \nwhich I am endeavouring to pourtray, it will not be owing to any want \nof sympathy with the subject in some of the most marked features of \nhis character.\n\nIt is a maxim of Bayle's _qu'il n'y a point de grand esprit dans le \ncaract\u00e8re du quel il n'entre un peu de folie._ And he named Diogenes \nas one proof of this. Think indeed somewhat more than a little upon \nthe words folly and philosophy, and if you can see any way into a \nmist, or a stone wall, you will perceive that the same radicals are \nfound in both.\n\nThis sort of mixt character was never more whimsically described than \nby Andrew Erskine in one of his letters to Boswell, in which he tells \nhim, \u201csince I saw you I received a letter from Mr. D\u2014\u2014; it is filled \nwith encomiums upon you; he says there is a great deal of humility in \nyour vanity, a great deal of tallness in your shortness, and a great \ndeal of whiteness in your black complexion. He says there's a great \ndeal of poetry in your prose, and a great deal of prose in your \npoetry. He says that as to your late publication, there is a great \ndeal of Ode in your Dedication, and a great deal of Dedication in your \nOde. He says there is a great deal of coat in your waistcoat, and a \ngreat deal of waistcoat in your coat, that there is a great deal of \nliveliness in your stupidity, and a great deal of stupidity in your \nliveliness. But to write you all he says would require rather more \nfire in my grate than there is at present, and my fingers would \nundoubtedly be numbed, for there is a great deal of snow in this \nfrost, and a great deal of frost in this snow.\u201d\n\nThe Marquis de Custine in a book which in all its parts, wise or \nfoolish, strikingly characterises its author, describes himself thus: \n_J'ai un m\u00e9lange de gravit\u00ea et de l\u00e9g\u00e8ret\u00e9 qui m' emp\u00eachera de devenir \nautre chose qu'un vieil enfant bien triste. Si je suis destin\u00e9 \u00e0 \n\u00e9prouver de grands malheurs, j'aurai l'occasion de remercier Dieu de \nm' avoir fait naitre avec cette disposition \u00e0 la fois s\u00e9rieuse et \nfrivole: le s\u00e9rieux m' aidera \u00e0 me passer du monde\u2014l'enfantillage \u00e0 \nsupporter le douleur. C'est \u00e0 quoi il r\u00e9ussit meux que la raison._\n\n_Un peu de folie_, there certainly was in the _grand esprit_ of my \ndear master and more than _un peu_ there is in his faithful pupil. But \nI shall not enter into a discussion whether the gravity of which the \nMarquis speaks preponderated in his character, or whether it was more \nthan counterpoised by the levity. Enough of the latter, thank Heaven \nenters into my own composition not only to preserve me from becoming \n_un vieil enfant bien triste_, but to entitle me in all innocent \nacceptance of the phrase to the appellation of a merry old boy, that \nis to say, merry at becoming times, there being a time for all things. \nI shall not enter into the discussion as it concerns my guide, \nphilosopher and friend, because it would be altogether unnecessary; he \ncarried ballast enough, whatever I may do. The elements were so \nhappily mixed in him that though Nature did not stand up and say to \nall the world \u201cthis is a man,\u201d because such a miracle could neither be \nin the order of Nature or of Providence;\u2014I have thought it my duty to \nsit down and say to the public this was a Doctor.\n\nThere is another reason why I shall refrain from any such enquiry; and \nthat reason may be aptly given in the words of a right-hearted old \ndivine, with whom certain congenialities would lead my friend to \nbecome acquainted in that world, where I also hope in due season to \nmeet and converse with him.\n\n\u201cPeople,\u201d says Adam Littleton, \u201care generally too forward in examining \nothers, and are so taken up with impertinence and things that do not \nconcern them, that they have no time to be acquainted with themselves; \nlike idle travellers, that can tell you a world of stories concerning \nforeign countries, and are very strangers at home. Study of ourselves \nis the most useful knowledge, as that without which we can know \nneither God nor any thing else aright, as we should know them.\n\n\u201cAnd it highly concerns us to know ourselves well; nor will our \nignorance be pardonable, but prove an everlasting reproach, in that we \nand ourselves are to be inseparable companions in bliss or torment to \nall eternity: and if we, through neglect of ourselves here, do not in \ntime provide for that eternity, so as to secure for ourselves future \nhappiness, God will at last make us know ourselves, when it will be \ntoo late to make any good use of that knowledge, but a remediless \nrepentance that we and ourselves ever met in company; when poor ruined \nself shall curse negligent sinful self to all ages, and wish direful \nimprecations upon that day and hour that first joined them together.\n\n\u201cAgain, God has given man that advantage above all other creatures, \nthat he can with reflex acts look back and pass judgement upon \nhimself. But seeing examination here supposes two persons, the one to \nexamine, the other to be examined, and yet seems to name but one, a \nman to examine himself; unless a man and himself be two, and thus \nevery one of us have two selfs in him; let us first examine who 'tis \nhere is to execute the office of examinant, and then who 'tis that is \nto be the party examined.\n\n\u201cDoes the whole man in this action go over himself by parts? Or does \nthe regenerate part call the unregenerate part to account? Or if there \nbe a divided self in every man, does one self examine the other self, \nas to wit, the spiritual self, the carnal self? Or is it some one \nfaculty in a man, by which a man brings all his other faculties and \nparts to trial,\u2014such a one as the conscience may be? If so, how then \nis conscience itself tried, having no Peers to be tried by, as being \nsuperior to all other human powers, and calling them all to the barr?\u201d\n\nHere let me interpose a remark. Whether a man and himself be two must \nbe all one in the end; but woe to that house in which the man and his \nwife are!\n\n  The end of love is to have two made one\n  In will, and in affection.[2]\n\n[Footnote 2: BEN JONSON.]\n\nThe old Lexicographer answers his own question thus: \u201cWhy, yes; I do \nthink 'tis the conscience of a man which examines the man, and every \npart of him, both spiritual and carnal, as well regenerate as \nunregenerate, and itself and all. For hence it was called \n_conscientia_, as being that faculty by which a man becomes conscious \nto himself, and is made knowing together with himself of all that good \nand evil that lies working in his nature, and has been brought forth \nin his actions. And this is not only the Register, and Witness and \nJudge of all parts of man, and of all that they do, but is so \nimpartial an officer also, that it will give a strict account of all \nitself at any time does, _accusing_ or _excusing_ even itself in every \nmotion of its own.\u201d\n\nReader I would proceed with this extract, were it not for its length. \nThe application which immediately follows it, is eloquently and \nforcibly made, and I exhort thee if ever thou comest into a library \nwhere Adam Littleton's Sermons are upon the shelf,\n\n                             look\n  Not _on_, but _in_ this Thee-concerning book![3]\n\nTake down the goodly tome, and turn to the sermon of Self-Examination, \npreached before the (Royal) Family at Whitehall, March 3, 1677-8. You \nwill find this passage in the eighty-sixth page of the second paging, \nand I advice you to proceed with it to the end of the Discourse.\n\n[Footnote 3: SIR WILLIAM DENNY.]\n\nI will tell the reader for what reason I purchased that goodly tome. \nIt was because of my grateful liking for the author, from the end of \nwhose dictionary I, like Daniel in his boyhood, derived more \nentertainment and information to boot, than from any other book which, \nin those days, came within the walls of a school. That he was a truly \nlearned man no one who ever used that dictionary could doubt, and if \nthere had not been oddity enough in him to give his learning a zest, \nhe never could have compounded an appellation for the Monument, \ncommemorating in what he calls an heptastic vocable,\u2014which may be \ninterpreted a seven-leagued word,\u2014the seven Lord Mayors of London \nunder whose mayoralities the construction of that lying pillar went on \nfrom its commencement to its completion. He called it, the \nFordo-Watermanno-Hansono-Hookero-Vinero-Sheldono-Davisian pillar.\n\nI bought the book for the author's sake,\u2014which in the case of a living \nauthor is a proper and meritorious motive, and in the case of one who \nis dead, may generally be presumed to be a wise one. It proved so in \nthis instance. For though there is nothing that bears the stamp of \noddity in his sermons, there is much that is sterling. They have a \nmerit of their own, and it is of no mean degree. Their manner is \nneither Latimerist nor Andrewesian, nor Fullerish, nor \nCotton-Matherish, nor Jeremy Taylorish, nor Barrowish, nor Southish, \nbut Littletonian. They are full of learning, of wisdom, of sound \ndoctrine, and of benevolence, and of earnest and persuasive piety. No \none who had ears to hear could have slept under them, and few could \nhave listened to them without improvement.\n\n\n\n\nCHAPTER CCIV.\n\nADAM LITTLETON'S STATEMENT THAT EVERY MAN IS MADE UP OF THREE \nEGOS,\u2014DEAN YOUNG\u2014DISTANCE BETWEEN A MAN'S HEAD AND HIS HEART.\n\nPerhaps when the Reader considers the copiousness of the argument, he \nwill rather blame me for being too brief than too tedious.\n\nDR JOHN SCOTT.\n\n\nIn the passage quoted from Adam Littleton in the preceding chapter, \nthat good old divine enquired whether a man and himself were two. A \nMoorish prince in the most extravagant of Dryden's extravagant \ntragedies, (they do not deserve to be called romantic,) agrees with \nhim, and exclaims to his confidential friend,\n\n  Assist me Zulema, if thou wouldst be\n  The friend thou seem'st, assist me against me.\n\nMachiavel says of Cosmo de Medici that who ever considered his gravity \nand his levity might say there were two distinct persons in him.\n\n\u201cThere is often times,\u201d says Dean Young, (father of the poet) \u201ca \nprodigious distance betwixt a man's head and his heart; such a \ndistance that they seem not to have any correspondence; not to belong \nto the same person, not to converse in the same world. Our heads are \nsometimes in Heaven, contemplating the nature of God, the blessedness \nof Saints, the state of eternity; while our hearts are held captive \nbelow in a conversation earthly, sensual, devilish. 'Tis possible we \nmay sometimes commend virtue convincingly, unanswerably; and yet our \nown hearts be never affected by our own arguments; we may represent \nvice in her native dress of horror, and yet our hearts be not at all \nstartled with their own menaces: We may study and acquaint ourselves \nwith all the truths of religion, and yet all this out of curiosity, or \nhypocrisy, or ostentation; not out of the power of godliness, or the \nserious purpose of good living. All which is a sufficient proof that \nthe consent of the Head and of the Heart are two different things.\u201d\n\nDean Young may seem in this passage to have answered Adam the \nLexicographist's query in the affirmative, by shewing that the head \nbelongs sometimes to one Self and the heart to the other. Yet these \ntwo Selves, notwithstanding this continual discord, are so united in \nmatrimony, and so inseparably made one flesh, that it becomes another \nquery whether death itself can part them.\n\nThe aforesaid Dean concludes one of his Discourses with the advice of \nan honest heathen. _Learn to be one Man_; that is, learn to live and \nact alike. For says he, \u201cwhile we act from contrary principles; \nsometimes give, and sometimes defraud; sometimes love and sometimes \nbetray; sometimes are devout, and sometimes careless of God; this is \nto be _two_ Men, which is a foolish aim, and always ends in loss of \npains. \u2018No,\u2019 says wise Epictetus, \u2018_Learn to be one Man_,\u2019 thou mayest \nbe a good man; or thou mayest be a bad man, and that to the purpose; \nbut it is impossible that thou shouldst be both. And here the \nPhilosopher had the happiness to fall in exactly with the notion of my \ntext. _We cannot serve two Masters._\u201d\n\nBut in another sermon Adam Littleton says that \u201cevery man is made of \nthree Egos, and has three Selfs in him;\u201d and that this \u201cappears in the \nreflection of Conscience upon actions of a dubious nature; whilst one \nSelf accuses, another Self defends, and the third Self passes \njudgement upon what hath been so done by the man!\u201d This he adduced as \namong various \u201cmean and unworthy comparisons, whereby to show that \nthough the mysterious doctrine of the Trinity\u201d far exceeds our reason, \nthere want not natural instances to illustrate it. But he adds most \nproperly that we should neither \u201csay or think ought of God in this \nkind,\u201d without a preface of reverence and asking pardon; \u201cfor it is \nsufficient for us and most suitable to the mystery, so to conceive, so \nto discourse of God, as He himself has been pleased to make Himself \nknown to us in his Word.\u201d\n\nIf all theologians had been as wise, as humble and as devout as Adam \nLittleton, from how many heresies and evils might Christendom have \nbeen spared.\n\nIn the Doctor's own days the proposition was advanced, and not as a \nparadox, that a man might be in several places at the same time. \n_Presence corporelle de l'homme en plusieurs lieux prouv\u00e9e possible \npar les principes de la bonne Philosophie_, is the title of a treatise \nby the Abb\u00e9 de Lignac, who having been first a Jesuit, and then an \nOratorian, secularized himself without departing from the principles \nin which he had been trained up. The object of his treatise was to \nshow that there is nothing absurd in the doctrine of \nTransubstantiation. He made a distinction between man and his body, \nthe body being always in a state of change, the man remaining the \nwhile identically the same. But how his argument that because a worm \nmay be divided and live, the life which animated it while it was \nwhole, continues a single life when it animates all the parts into \nwhich the body may have separated, proves his proposition, or how his \nproposition if proved could prove the hyper-mysterious figment of the \nRomish Church to be no figment, but a divine truth capable of \nphilosophical demonstration, \u0152dipus himself were he raised from the \ndead would be unable to explain.\n\n\n\n\nCHAPTER CCV.\n\nEQUALITY OF THE SEXES,\u2014A POINT ON WHICH IT WAS NOT EASY TO COLLECT THE \nDOCTOR'S OPINION.\u2014THE SALIC LAW.\u2014DANIEL ROGERS'S TREATISE OF \nMATRIMONIAL HONOUR.\u2014MISS HATFIELD'S LETTERS ON THE IMPORTANCE OF THE \nFEMALE SEX, AND LODOVICO DOMENICHI'S DIALOGUE UPON THE NOBLENESS OF \nWOMEN.\n\n                Mirths and toys\n  To cozen time withal: for o' my troth, Sir\n  I can love,\u2014I think well too,\u2014well enough;\n  And think as well of women as they are,\u2014\n  Pretty fantastic things, some more regardful,\n  And some few worth a service. I'm so honest\n  I wish 'em all in Heaven and you know how hard, Sir,\n  'Twill be to get in there with their great farthingals.\n\nBEAUMONT AND FLETCHER.\n\n  And not much easier now with their great sleeves.\n\nAUTHOR, A.D. 1830.\n\n\nThe question concerning the equality of the sexes which was discussed \nso warmly some thirty years ago in Magazines and Debating Societies, \nwas one upon which it was not easy to collect the Doctor's real \nopinion. His manner indeed was frequently sportive when his meaning \nwas most serious, and as frequently the thoughts and speculations with \nwhich he merely played, and which were sports or exercitations of \nintellect and humour, were advanced with apparent gravity. The \npropensity however was always restrained within due bounds, for he had \ntreasured up his father's lessons in his heart, and would have \nregarded it as a crime ever to have trifled with his principles or \nfeelings. But this question concerning the sexes was a subject which \nhe was fond of introducing before his female acquaintance; it was like \nhitting the right note for a dog when you play the flute, he said. The \nsort of half anger, and the indignation, and the astonishment and the \nmerriment withal which he excited when he enlarged upon this fertile \ntheme, amused him greatly, and moreover he had a secret pleasure in \nobserving the invincible good humour of his wife, even when she \nthought it necessary for the honour of her sex to put on a semblance \nof wrath at the notions which he repeated, and the comments with which \nhe accompanied them.\n\nHe used to rest his opinion of male superiority upon divinity, law, \ngrammar, natural history, and the universal consent of nations. Noting \nalso by the way, that in the noble science of heraldry, it is laid \ndown as a rule \u201cthat amongst things sensitive the males are of more \nworthy bearing than the females.\u201d[1]\n\n[Footnote 1: GWILLIM.]\n\nThe Salic law he looked upon as in this respect the Law of Nature. And \ntherefore he thought it was wisely appointed in France, that the royal \nMidwife should receive a fee of five hundred crowns upon the birth of \na boy and only three hundred if it were a female child. This the \nfamous Louise Bourgeois has stated to be the custom, who for the \nedification of posterity, the advancement of her own science, and the \nuse of French historians published a _Recit veritable de la naissance \nde Messieurs et Dames les enfans de France_, containing minute details \nof every royal parturition at which she had officiated.\n\nBut he dwelt with more force on the theological grounds of his \nposition. \u201cThe wife is the weaker vessel. Wives submit yourselves to \nyour husbands: be in subjection to them. The Husband is the head. \nSarah obeyed Abraham, calling him Lord.\u201d And here he had recourse to \nthe authority of Daniel Rogers (whom he liked the better for his \nname's sake) who in his Treatise of Matrimonial Honour teaches that \nthe duty of subjection, is woman's chief commandment; and that she is \nproperly made subject by the Law of Creation and by the Law of \nPenalty. As thus. All other creatures were created male and female at \nthe same time; man and woman were not so, for the Man was first \ncreated\u2014as a perfect creature, and afterwards the woman was thought \nof. Moreover she was not made of the same matter, equally, with \nman,\u2014but of him, of a rib taken from him, and thirdly, she was made \nfor his use and benefit as a meet help-mate, \u201cthree weighty reasons \nand grounds of the woman's subjection to the man, and that from the \npurpose of the Creator; who might have done otherwise, that is, have \nyielded to the Woman co-equal beginning, sameness of generation, or \nrelation of usefulness; for he might have made her without any such \nprecedency of matter, without any dependency upon him, and equally for \nher good as for his. All shew at ennobling the Man as the Head and \nmore excellent, not that the Man might upbraid her, but that she might \nin all these read her lesson of subjection. And doubtless, as Malachi \nspeaks, herein is wisdom, for God hath left nothing to be bettered by \nour invention.\n\n\u201cThe woman, being so created by God in the integrity of Nature had a \nmost divine honour and partnership of his image, put upon her in her \ncreation; yea, such as (without prejudice of those three respects) \nmight have held full and sweet correspondence with her husband. But \nher sin still augmented her inequality, and brought her lower and \nlower in her prerogative. For since she would take upon her, as a \nwoman, without respect to the order, dependence and use of her \ncreation, to enterprize so sad a business, as to jangle and demur with \nthe Devil about so weighty a point as her husband's freehold, and of \nher own brain to lay him and it under foot, without the least parley \nand consent of his, obeying Satan before him,\u2014so that till she had put \nall beyond question and past amendment, and eaten, she brought not the \nfruit to him, therefore the Lord stript her of this robe of her \nhonour, and smote into the heart of Eve an instinct of inferiority, a \nconfessed yielding up of her insufficient self to depend wholly upon \nher husband.\u201d\n\nThis being a favourite commentary with the Doctor upon the first \ntransgression, what would he have said if he had lived to read an \nApology for Eve by one of her daughters, yes, an Apology for her and a \nDefence, showing that she acted meritoriously in eating the Apple. It \nis a choice passage and the reader shall have it from Miss Hatfield's \nLetters on the Importance of the Female Sex.\n\n\u201cBy the creation of woman, the great design was accomplished,\u2014the \nuniversal system was harmonized. Happiness and innocence reigned \ntogether. But unacquainted with the nature or existence of \nevil,\u2014conscious only of good and imagining that all were of that \nessence around her; without the advantages of the tradition of \nforefathers to relate, or of ancient records to hand down, Eve was \nfatally and necessarily ignorant of the rebellious disobedience of the \nfallen Angels, and of their invisible vigilance and combination to \naccomplish the destruction of the new favourites of Heaven.\n\n\u201cIn so momentous an event as that which has ever been exclusively \nimputed to her, neither her virtue nor her prudence ought to be \nsuspected; and there is little reason to doubt, that if the same \ntemptations had been offered to her husband under the same \nappearances, but he also would have acquiesced in the commission of \nthis act of disobedience.\n\n\u201cEve's attention was attracted by the manner in which the Serpent \nfirst made his attack: he had the gift of speech, which she must have \nobserved to be a faculty peculiar to themselves. This appeared an \nevidence of something supernatural. The wily tempter chose also the \nform of the serpent to assist his design, as not only in wisdom and \nsagacity that creature surpassed all others, but his figure was also \nerect and beautiful, for it was not until the offended justice of God \ndenounced the curse, that the Serpent's crest was humbled to the dust.\n\n\u201cDuring this extraordinary interview, it is evident that Eve felt a \nfull impression of the divine command, which she repeated to the \ntempter at the time of his solicitations. She told him they were not \nto eat of _that_ Tree.\u2014But the Serpent opposed her arguments with \nsophistry and promises. He said unto the Woman, ye shall not surely \ndie\u2014but shall be as Gods. What an idea to a mortal!\u2014Such an image \nastonished her!\u2014It was not the gross impulses of greedy appetite that \nurged her, but a nobler motive that induced her to examine the \nconsequences of the act.\u2014She was to be better and happier;\u2014to exchange \na mortal for an angelic nature. Her motive was \ngreat,\u2014virtuous,\u2014irresistible. Might she not have felt herself awed \nand inspired with a belief of a divine order?\u2014Upon examination she \nfound it was to produce a greater good than as mortals they could \nenjoy; this impression excited a desire to possess that good; and that \ndesire determined her will and the future destiny of a World!\u201d\n\nIt must be allowed that this Lady Authoress has succeeded in what \nmight have been supposed the most difficult of all attempts, that of \nstarting a new heresy,\u2014her followers in which may aptly be denominated \nEveites.\n\nThe novelty consists not in excusing the mother of mankind, but in \nrepresenting her transgression as a great and meritorious act. An \nexcuse has been advanced for her in Lodovico Domenichi's Dialogue upon \nthe nobleness of Women. It is there pleaded that the fruit of the \nfatal tree had not been forbidden to Eve, because she was not created \nwhen the prohibition was laid on. Adam it was who sinned in eating it, \nnot Eve, and it is in Adam that we have all sinned, and all die. Her \noffence was in tempting him to eat, _et questo anchora senza intention \ncattiva, essendo stata tentata dal Diavolo. L'huomo adunque pecc\u00f2 per \ncerta scientia, et la Donna ignorantemente, et ingannata._\n\nI know not whether this special pleading be Domenichi's own; but he \nmust have been conscious that there is a flaw in it, and could not \nhave been in earnest, as Miss Hatfield is. The Veronese lady Isotta \nNogarola thought differently; _essendo studiosa molto di Theologia et \ndi Philosophia_, she composed a Dialogue wherein the question whether \nAdam or Eve in the primal transgression had committed the greater sin. \nHow she determined it I cannot say, never having seen her works.\n\nDomenichi makes another assertion in honour of womankind which Miss \nHatfield would undoubtedly consider it an honour for herself to have \ndisproved in her own person,\u2014that no heresy, or error in the faith \never originated with a woman.\n\nHad this Lady, most ambitious of Eve's daughters, been contemporary \nwith Doctor Dove, how pleasant it would have been to have witnessed a \ndebate between them upon the subject! He would have wound her up to \nthe highest pitch of indignation, and she would have opened the \nflood-gates of female oratory upon his head.\n\n\n\n\nCHAPTER CCVI.\n\nTHE SUBJECT CONTINUED.\u2014OPINIONS OF THE RABBIS.\u2014ANECDOTE OF LADY JEKYLL \nAND A TART REPLY OF WILLIAM WHISTON'S.\u2014JEAN D'ESPAGNE.\u2014QUEEN ELIZABETH \nOF THE QUORUM QUARUM QUORUM GENDER.\u2014THE SOCIETY OF GENTLEMEN AGREE \nWITH MAHOMET IN SUPPOSING THAT WOMEN HAVE NO SOULS, BUT ARE OF OPINION \nTHAT THE DEVIL IS AN HERMAPHRODITE.\n\nSing of the nature of women; and then the song shall be surely full of \nvariety, old crotchets, and most sweet closes: it shall be humourous, \ngrave, fantastic, amorous, melancholy, sprightly, one in all and all \nin one.\n\nMARSTON.\n\n\nThe Doctor had other theological arguments in aid of the opinion which \nhe was pleased to support. The remark has been made which is curious, \nor in the language of Jeremy Taylor's age, _considerable_, that we \nread in Genesis how when God saw every thing else which he had made he \npronounced that it was very good, but he did not say this of the \nwoman.\n\nThere are indeed certain Rabbis who affirm that Eve was not taken out \nof Adam's side: but that Adam had originally been created with a tail \n(herein agreeing with the well-known theory of Lord Monboddo) and that \namong the various experiments and improvements which were made in his \nform and organization before he was finished, the tail was removed as \nan inconvenient appendage, and of the excrescence or superfluous part \nwhich was then lopt off, the Woman was formed.\n\nWe are not bound to believe the Rabbis in every thing, the Doctor \nwould say; and yet it cannot be denied that they have preserved some \nvaluable traditions which ought to be regarded with much respect. And \nthen by a gentle inclination of the head\u2014and a peculiar glance of the \neye, he let it be understood that this was one of those traditions \nwhich were entitled to consideration. It was not impossible he said, \nbut that a different reading in the original text might support such \nan interpretation: the same word in Hebrew frequently signified \ndifferent things, and rib and tail might in that language be as near \neach other in sound or as easily miswritten by a hasty hand, or \nmisread by an inaccurate eye as _costa_ and _cauda_ in Latin. He did \nnot pretend that this was the case\u2014but that it might be so. And by a \nlike corruption (for to such corruptions all written and even all \nprinted books are liable) the text may have represented that Eve was \ntaken from the side of her husband instead of from that part of the \nback where the tail grew. The dropping of a syllable might occasion \nit.\n\nAnd this view of the question he said, derived strong support from \nthat well known and indubitable text wherein the Husband is called the \nHead; for although that expression is in itself most clear and \nsignificative in its own substantive meaning, it becomes still more \nbeautifully and emphatically appropriate when considered as referring \nto this interpretation and tradition, and implying as a direct and \nnecessary converse that the Wife is the Tail.\n\nThere is another legend relating to a like but even less worthy \nformation of the first helpmate, and this also is ascribed to the \nRabbis. According to this mythos the rib which had been taken from \nAdam was for a moment laid down, and in that moment a monkey stole it \nand ran off with it full speed. An Angel pursued, and though not in \nleague with the Monkey he could have been no good Angel; for \novertaking him, he caught him by the Tail, brought it maliciously back \ninstead of the Rib, and of that Tail, was Woman made. What became of \nthe Rib, with which the Monkey got clear off, \u201cwas never to mortal \nknown.\u201d\n\nHowever the Doctor admitted that on the whole the received opinion was \nthe more probable. And after making this admission he related an \nanecdote of Lady Jekyll who was fond of puzzling herself and others \nwith such questions as had been common enough a generation before her, \nin the days of the Athenian Oracle. She asked William Whiston of \nberhymed name and eccentric memory, one day at her husband's table to \nresolve a difficulty which occurred to her in the Mosaic account of \nthe creation. \u201cSince it pleased God, Sir,\u201d said she, \u201cto create the \nWoman out of the Man, why did he form her out of the rib rather than \nany other part.\u201d Whiston scratched his head and answered. \u201cIndeed \nMadam I do not know, unless it be that the rib is the most crooked \npart of the body.\u201d \u201cThere!\u201d said her husband, \u201cyou have it now: I hope \nyou are satisfied!\u201d\n\nHe had found in the writings of the Huguenot divine, Jean D'Espagne, \nthat Women have never had either the gift of tongues, or of miracle; \nthe latter gift according to this theologian being withheld from them \nbecause it properly accompanies preaching, and women are forbidden to \nbe preachers. A reason for the former exception the Doctor supplied; \nhe said it was because one tongue was quite enough for them: and he \nentirely agreed with the Frenchman that it must be so, because there \ncould have been no peace on earth had it been otherwise. But whether \nthe sex worked miracles or not, was a point which he left the \nCatholics to contend. Female Saints there certainly had been,\u2014\u201cthe \nLord,\u201d as Daniel Rogers said, \u201chad gifted and graced many women above \nsome men especially with holy affections; I know not,\u201d says that \ndivine, \u201cwhy he should do it else (for he is wise and not superfluous \nin needless things) save that as a Pearl shining through a chrystal \nglass, so her excellency shining through her weakness of sex, might \nshow the glory of the workman.\u201d He quoted also what the biographer of \none of the St. Catharines says, \u201cthat such a woman ought not to be \ncalled a woman, but rather an earthly Angel, or a heavenly homo: _h\u00e6c \nf\u0153mina, sed potius Angelus terrestris, vel si malueris, homo c\u00e6lestis \ndicenda erat, quam f\u0153mina._\u201d In like manner the Hungarians thinking it \ninfamous for a nation to be governed by a woman\u2014and yet perceiving the \ngreat advantage of preserving the succession, when the crown fell to a \nfemale, they called her King Mary, instead of Queen.\n\nAnd Queen Elizabeth rather than be accounted of the feminine gender, \nclaimed it as her prerogative to be of all three. \u201cA prime officer \nwith a White Staff coming into her presence\u201d she willed him to bestow \na place then vacant upon a person whom she named. \u201cMay it please your \nHighness Madam,\u201d said the Lord, \u201cthe disposal of that place pertaineth \nto me by virtue of this White Staff.\u201d \u201cTrue,\u201d replied the Queen, \u201cyet \nI never gave you your office so absolutely, but that I still reserved \nmyself of the _Quorum_.\u201d \u201cOf the _Quarum_, Madam,\u201d returned the Lord, \npresuming, somewhat too far, upon her favour.\u2014Whereat she snatched the \nstaff in some anger out of his hand, and told him \u201che should \nacknowledge her of the _Quorum, Quorum, Quorum_ before he had it \nagain.\u201d\n\nIt was well known indeed to Philosophers, he said, that the female is \nan imperfection or default in nature, whose constant design is to form \na male; but where strength and temperament are wanting\u2014a defective \nproduction is the result. Aristotle therefore calls Woman a Monster, \nand Plato makes it a question whether she ought not to be ranked among \nirrational creatures. There were Greek Philosophers, who (rightly in \nhis judgment) derived the name of _\u1f08\u03b8\u03b7\u03bd\u1fc6_ from _\u0398\u1fc6\u03bb\u03c5\u03c2_ and _alpha \nprivativa_, as implying that the Goddess of wisdom, though Goddess, \nwas nevertheless no female, having nothing of female imperfection. And \na book unjustly ascribed to the learned Acidalius was published in \nLatin, and afterwards in French, to prove that women were not \nreasonable creatures, but distinguished from men by this specific \ndifference, as well as in sex.\n\nMahomet too was not the only person who has supposed that women have \nno souls. In this Christian and reformed country, the question was \npropounded to the British Apollo whether there is now, or will be at \nthe resurrection any females in Heaven\u2014since, says the questioner, \nthere seems to be no need of them there! The Society of Gentlemen who, \n(in imitation of John Dunton, his brother-in-law the elder Wesley, and \ntheir coadjutors,) had undertaken in this Journal to answer all \nquestions, returned a grave reply, that sexes being corporeal \ndistinctions there could be no such distinction among the souls which \nare now in bliss; neither could it exist after the resurrection, for \nthey who partook of eternal life neither marry nor are given in \nmarriage.\n\nThat same Society supposed the Devil to be an Hermaphrodite, for \nthough by his roughness they said he might be thought of the masculine \ngender, they were led to that opinion because he appeared so often in \npetticoats.\n\n\n\n\nCHAPTER CCVII.\n\nFRACAS WITH THE GENDER FEMININE.\u2014THE DOCTOR'S DEFENCE.\n\nIf there sit twelve women at the table, let a dozen of them be\u2014as they \nare.\n\nTIMON OF ATHENS.\n\n\n\u201cPapp-paah!\u201d says my daughter.\n\n\u201cYou intolerable man!\u201d says my wife.\n\n\u201cYou abominable creature!\u201d says my wife's eldest sister, \u201cyou wicked \nwretch!\u201d\n\n\u201cOh Mr. Author,\u201d says Miss Graveairs, \u201cI did not expect this from \nyou.\u201d\n\n\u201cVery well, Sir, very well! This is like you!\u201d says the Bow-Begum.\n\n\u201cWas there ever such an atrocious libel upon the sex,\u201d says the Lady \nPresident of the Celestial Blues.\n\nThe Ladies of the Stocking unanimously agree in the sentence of \ncondemnation.\n\nLet me see, who do I know among them. There is Mrs. Lapis Lazuli and \nher daughter Miss Ultramarine,\u2014there is Mrs. Bluestone, the most \ncaustic of female critics, and her friend Miss Gentian,\u2014Heaven protect \nme from the bitterness of her remarks,\u2014there is Lady Turquoise, Lady \nCelestina Sky, the widow Bluebeard, Miss Mazarine, and that pretty \ncreature Serena Cerulean, it does me good to look at her, she is the \nblue-bell of the party. There is Miss Sapphire, Miss Priscilla \nPrussian, Mrs. Indigo, and the Widow Woad. And Heaven knows who \nbeside. Mercy on me\u2014it were better to be detected at the mysteries of \nthe Bona Dea, than be found here! Hear them how they open in \nsuccession\u2014\n\nInfamous!\n\nShameful!\n\nIntolerable!\n\nThis is too bad.\n\nHe has heaped together all the slanderous and odious things that could \nbe collected from musty books.\n\nTalk of his Wife and Daughter. I do not believe any one who had wife \nand daughter would have composed such a Chapter as that. An old \nbatchelor I warrant him, and mustier than his books.\n\nPedant!\n\nSatirist!\n\nLibeller!\n\nWretch!\n\nMonster!\n\nAnd Miss Virginia Vinegar compleats the climax by exclaiming with \npeculiar emphasis, Man!\n\nAll Indigo-land is in commotion; and Urgand the Unknown would be in as \nmuch danger _proh-Jupiter!_ from the Stockingers, if he fell into \ntheir hands, as Orpheus from the M\u00e6nades. _Tant\u00e6ne animis c\u00e6lestibus \nir\u00e6?_\n\nWhy Ladies! dear Ladies! good Ladies! gentle Ladies! merciful Ladies! \nhear me,\u2014hear me! In justice, in compassion, in charity hear me! For \nyour own sakes, and for the honour of feminality hear me!\n\nWhat has the wretch to say?\n\nWhat _can_ he say?\n\nWhat indeed _can be said_? Nevertheless let us hear him, so bad a case \nmust always be made worse by any attempt at defending it.\n\nHear him! hear him!\n\nEnglishwomen, countrywomen, and lovelies,\u2014lovelies I certainly may \ncall you, if it be not lawful for me to say lovers,\u2014hear me for your \nhonour, and have respect to your honour that you may believe, censure \nme in your wisdom, and awake your senses that you may be better \njudges. Who is here so unfeminine that would be a male creature? if \nany, speak; for her have I offended. Who is here so coarse that would \nnot be a woman! if any, speak; for her have I offended. Who is here so \nvile that will not love her sex? if any speak; for her have I \noffended. I can have offended none but those who are ashamed of their \nwomanhood, if any such there be, which I am far from thinking.\n\nGentle Ladies do you in your conscience believe that any reasonable \nperson could possibly think the worse of womankind, for any of the \nstrange and preposterous opinions which my lamented and excellent \nfriend used to repeat in the playfulness of an eccentric fancy? Do you \nsuppose that he was more in earnest when he brought forward these \nlearned fooleries, than the Devil's Advocate when pleading against a \nsuit for canonization in the Papal Court?\n\n     _questo negro inchiostro, ch'io dispenzo\n  Non fu per dare, o donne, a i vostri nasi,\n  Ingrato odore, o d'altro che d'incenzo._[1]\n\n[Footnote 1: MAURO.]\n\nHear but to the end, and I promise you on the faith of a true man a \nRed Letter Chapter in your praise; not a mere panegyric in the manner \nof those who flatter while they despise you, but such an honest \nestimate as will bear a scrutiny,\u2014and which you will not like the \nworse because it may perhaps be found profitable as well as pleasing.\n\n  Forgive me, sacred sex of woman, that,\n  In thought or syllable, I have declaim'd\n  Against your goodness; and I will redeem it\n  With such religious honouring your names,\n  That when I die, some never thought-stain'd virgin\n  Shall make a relic of my dust, and throw\n  My ashes, like a charm, upon those men\n  Whose faiths they hold suspected.[2]\n\n[Footnote 2: SHIRLEY.]\n\n\n\n\nCHAPTER CCVIII.\n\nVALUE OF WOMEN AMONG THE AFGHAUNS.\u2014LIGON'S HISTORY OF BARBADOES, AND A \nFAVORITE STORY OF THE DOCTOR'S THEREFROM.\u2014CLAUDE SEISSEL, AND THE \nSALIC LAW.\u2014JEWISH THANKSGIVING.\u2014ETYMOLOGY OF MULIER, WOMAN, AND \nLASS;\u2014FROM WHICH IT MAY BE GUESSED HOW MUCH IS CONTAINED IN THE LIMBO \nOF ETYMOLOGY.\n\n  If thy name were known that writest in this sort,\n  By womankind, unnaturally, giving evil report,\n  Whom all men ought, both young and old, defend with all their might,\n  Considering what they do deserve of every living wight,\n  I wish thou should exiled be from women more and less,\n  And not without just cause thou must thyself confess.\n\nEDWARD MORE.\n\n\nIt would have pleased the Doctor when he was upon this topic if he had \nknown how exactly the value of women was fixed among the Afghauns, by \nwhose laws twelve young women are given as a compensation for the \nslaughter of one man, six for cutting off a hand, an ear, or a nose; \nthree for breaking a tooth, and one for a wound of the scalp.\n\nBy the laws of the Venetians as well as of certain Oriental people, \nthe testimony of two women was made equivalent to that of one man. And \nin those of the Welsh King Hywel Dda, or Howel Dha, \u201cthe satisfaction \nfor the murder of a woman, whether she be married or not, is half that \nof her brother,\u201d which is upon the same standard of relative value. By \nthe same laws a woman was not to be admitted as bail for a man, nor as \nwitness against him.\n\nHe knew that a French Antiquarian (Claude Seissel) had derived the \nname of the Salic law from the Latin word _Sal, comme une loy pleine \nde sel, c'est a dire pleine de sapience,_[1] and this the Doctor \nthought a far more rational etymology than what some one proposed \neither seriously or in sport, that the law was called _Salique_ \nbecause the words _Si aliquis_ and _Si aliqua_ were of such frequent \noccurrence in it. \u201cTo be born a manchild,\u201d says that learned author \nwho first composed an Art of Rhetoric in the English tongue, \u201cdeclares \na courage, gravity and constancy. To be born a woman, declares \nweakness of spirit, neshenes of body and fickleness of mind.\u201d[2] \nJustin Martyr, after saying that the Demons by whom according to him \nthe system of heathen mythology was composed, spake of Minerva as the \nfirst Intelligence and the daughter of Jupiter, makes this \nobservation; \u201cnow this we consider most absurd, to carry about the \nimage of Intelligence in a female form!\u201d The Father said this as \nthinking with the great French comic poet that a woman never could be \nany thing more than a woman.\n\n  _Car, voyez-vous, la femme est, comme on dit, mon ma\u00eetre,\n   Un certain animal difficile \u00e0 conno\u00eetre,\n   Et de qui la nature est fort encline au mal;\n   Et comme un animal est toujours animal.\n   Et ne sera jamais qu' animal, quand sa vie\n   Dureroit cent mille ans; aussi, sans repartie,\n   La femme est toujours femme, et jamais ne sera\n   Que femme, tant qu'entier le monde durera._\n\n[Footnote 1: BRANT\u00d4ME.]\n\n[Footnote 2: WILSON.]\n\nA favourite anecdote with our Philosopher was of the Barbadoes \nPlanters, one of whom agreed to exchange an English maid servant with \nthe other for a bacon pig, weight for weight, four-pence per pound to \nbe paid for the overplus, if the balance should be in favour of the \npig, sixpence if it were on the Maid's side. But when they were \nweighed in the scales, Honour who was \u201cextreme fat, lazy and good for \nnothing,\u201d so far outweighed the pig, that the pig's owner repented of \nhis improvident bargain, and refused to stand to it. Such a case Ligon \nobserves, when he records this notable story, seldom happened; but the \nDoctor cited it as shewing what had been the relative value of women \nand pork in the West Indies. And observe, he would say, of white \nwomen, English, Christian women,\u2014not of poor heathen blacks, who are \nconsidered as brutes, bought and sold like brutes, worked like \nbrutes\u2014and treated worse than any Government ought to permit even \nbrutes to be treated.\n\nHowever, that women were in some respects better than men, he did not \ndeny. He doubted not but that Cannibals thought them so; for we know \nby the testimony of such Cannibals as happen to have tried both, that \nwhite men are considered better meat than negroes, and Englishmen than \nFrenchmen, and there could be little doubt that for the same reason, \nwomen would be preferred to men. Yet this was not the case with \nanimals, as was proved by buck venison, ox beef, and wether mutton. \nThe tallow of the female goat would not make as good candles as that \nof the male. Nature takes more pains in elaborating her nobler work; \nand that the male, as being the nobler, was that which Nature finished \nwith greatest care must be evident, he thought, to any one who called \nto mind the difference between cock and hen birds, a difference \ndiscoverable even in the egg, the larger and finer eggs with a denser \nwhite, and a richer yolk, containing male chicks. Other and more \ncurious observations had been made tending to the same conclusion, but \nhe omitted them, as not perhaps suited for general conversation, and \nnot exactly capable of the same degree of proof. It was enough to hint \nat them.\n\nThe great Ambrose Parey (the John Hunter and the Baron Larrey of the \nsixteenth century) has brought forward many instances wherein women \nhave been changed into men, instances which are not fabulous: but he \nobserves, \u201cyou shall find in no history, men that have degenerated \ninto women; for nature always intends and goes from the imperfect to \nthe more perfect, but never basely from the more perfect to the \nimperfect.\u201d It was a rule in the Roman law, that when husband and wife \novertaken by some common calamity perished at the same time, and it \ncould not be ascertained which had lived the longest, the woman should \nbe presumed to have expired the first, as being by nature the \nfeeblest. And for the same reason if it had not been noted whether \nbrother or sister being twins came first in the world, the legal \nconclusion was that the boy being the stronger was the first born.\n\nAnd from all these facts he thought the writer must be a judicious \nperson who published a poem entitled the Great Birth of Man, or \nExcellence of his creation over Woman.\n\nTherefore according to the Bramins, the widow who burns herself with \nthe body of her husband, will in her next state be born a male; but \nthe widow, who refuses to make this self sacrifice, will never be any \nthing better than a woman, let her be born again as often as she may.\n\nTherefore it is that the Jew at this day begins his public prayer with \na thanksgiving to his Maker, for not having made him a woman;\u2014an \nescape for which the Greek philosopher was thankful. One of the things \nwhich shocked a Moor who visited England was to see dogs, women, and \ndirty shoes permitted to enter a place of worship, the Mahometans, as \nis well known, excluding all three from their Mosques. Not that all \nMahometans believe that women have no souls. There are some who think \nit more probable they have, and these more liberal Mussulmen hold that \nthere is a separate Paradise for them, because they say, if the women \nwere admitted into the Men's Paradise, it would cease to be \nParadise,\u2014there would be an end of all peace there. It was probably \nthe same reason which induced Origen to advance an opinion that after \nthe day of Judgment women will be turned into men. The opinion has \nbeen condemned among his heresies; but the Doctor maintained that it \nwas a reasonable one, and almost demonstrable upon the supposition \nthat we are all to be progressive in a future state. There was, \nhowever, he said, according to the Jews a peculiar privilege and \nhappiness reserved for them, that is for all those of their chosen \nnation, during the temporal reign of the Messiah, for every Jewish \nwoman is then to lie in every day!\n\n\u201cI never,\u201d says Bishop Reynolds, \u201cread of more dangerous falls in the \nSaints than were Adam's, Sampson's, David's, Solomon's, and Peter's; \nand behold in all these, either the first enticers, or the first \noccasioners, are women. A weak creature may be a strong tempter: \nnothing too impotent or useless for the Devil's service.\u201d Fuller, \namong his Good Thoughts has this paragraph:\u2014\u201cI find the natural \nPhilosopher making a character of the Lion's disposition, amongst \nother his qualities, reporteth, first, that the Lion feedeth on men, \nand afterwards (if forced with extremity of hunger) on women. Satan is \na roaring Lion seeking whom he may devour. Only he inverts the method \nand in his bill of fare takes the second first. Ever since he \nover-tempted our grandmother Eve, encouraged with success he hath \npreyed first on the weaker sex.\u201d\n\n\u201cSit not in the midst of women,\u201d saith the son of Sirach in his \nWisdom, \u201cfor from garments cometh a moth, and from women wickedness.\u201d \n\u201cBehold, this have I found, saith the Preacher, counting one by one to \nfind out the account; which yet my soul seeketh, but I find not: one \nman among a thousand have I found; but a woman among all those have I \nnot found.\u201d\n\n\u201cIt is a bad thing,\u201d said St. Augustine, \u201cto look upon a woman, a \nworse to speak to her, and to touch her is worst of all.\u201d John Bunyan \nadmired the wisdom of God for making him shy of the sex, and boasted \nthat it was a rare thing to see him \u201ccarry it pleasant towards a \nwoman.\u201d \u201cThe common salutation of women,\u201d said he, \u201cI abhor, their \ncompany alone I cannot away with!\u201d John, the great Tinker, thought \nwith the son of Sirach, that \u201cbetter is the churlishness of a man, \nthan a courteous woman, a woman which bringeth shame and reproach.\u201d \nAnd Menu the law-giver of the Hindoos hath written that \u201cit is the \nnature of women in this world to cause the seduction of men.\u201d And John \nMoody in the play, says, \u201cI ha' seen a little of them, and I find that \nthe best, when she's minded, won't ha' much goodness to spare.\u201d A wife \nhas been called a daily calamity, and they who thought least \nunfavourably of the sex have pronounced it a necessary evil.\n\n\u201c_Mulier_, quasi _mollior_,\u201d saith Varro;[3] a derivation upon which \nDr. Featley thus commenteth: \u201cWomen take their name in Latin from \ntenderness or softness, because they are usually of a softer temper \nthan men, and much more subject to passions, especially of fear, \ngrief, love and longing; their fear is almost perpetual, their grief \nimmoderate, their love ardent, and their longing most vehement. They \nare the weaker vessels, not only weaker in body than men, and less \nable to resist violence, but also weaker in mind and less able to hold \nout in temptations; and therefore the Devil first set upon the woman \nas conceiving it a matter of more facility to supplant her than the \nman.\u201d And they are such dissemblers, says the Poet,\n\n      as if their mother had been made\n  Only of all the falsehood of the man,\n  Disposed into that rib.\n\n[Footnote 3: The Soothsayer in Cymbeline was of a like opinion with \nVarro!\n\n  The piece of tender air, thy virtuous daughter,\n  Which we call _mollis aer_; and _mollis aer_\n  We term it _mulier_.\n\nSouthey's favorite play upon the stage was Cymbeline, and next to it, \nAs you like it.]\n\n\u201cLook indeed at the very name,\u201d said the Doctor, putting on his \ngravest look of provocation to the ladies.\u2014\u201cLook at the very \nname\u2014_Woman_, evidently meaning either _man's woe_\u2014or abbreviated from \n_woe to man_, because by woman was woe brought into the world.\u201d\n\nAnd when a girl is called a lass, who does not perceive how that \ncommon word must have arisen? Who does not see that it may be directly \ntraced to a mournful interjection, _alas!_ breathed sorrowfully forth \nat the thought the girl, the lovely and innocent creature upon whom \nthe beholder has fixed his meditative eye, would in time become a \nwoman,\u2014a woe to man!\n\nThere are other tongues in which the name is not less significant. The \ntwo most notoriously obstinate things in the world are a mule and a \npig. Now there is one language in which _pige_ means a young woman: \nand another in which woman is denoted by the word _mulier_: which \nword, whatever grammarians may pretend, is plainly a comparative, \napplied exclusively and with peculiar force to denote the only \ncreature in nature which is more mulish than a mule. _Comment_, says a \nFrenchman, _pourroit-on aymer les_ Dames, _puis qu'elles se nomment \nainsi du_ dam _et_ dommage _qu'elles apportent aux hommes!_[4]\n\n[Footnote 4: BOUCHET.]\n\n\n\n\nINTERCHAPTER XXIV.\n\nA TRUE STORY OF THE TERRIBLE KNITTERS E' DENT WHICH WILL BE READ WITH \nINTEREST BY HUMANE MANUFACTURERS, AND BY MASTERS OF SPINNING JENNIES \nWITH A SMILE.\u2014BETTY YEWDALE.\u2014THE EXCURSION\u2014AN EXTRACT FROM, AND AN \nILLUSTRATION OF.\n\n  _O voi ch' avete gl' intelletti sani,\n   Mirate la dottrina, che s' asconde\n   Sotto 'l velame degli versi strani._\n\nDANTE.\n\n\n\u201cIt was about six an' fifty year sen, in June, when a woman cam fra' \nDent at see a Nebbor of ours e' Langdon.[1] They er terrible knitters \ne' Dent[2]\u2014sea my Fadder an' Mudder sent me an' my lile Sister, Sally, \nback we' her at larn at knit. I was between sebben an' eight year \nauld, an' Sally twea year younger\u2014T' Woman reade on ya Horse, we Sally \nafore her\u2014an I on anudder, we a man walking beside me\u2014whiles he gat up \nbehint an' reade\u2014Ee' them Days Fwoak dud'nt gang e' Carts\u2014but Carts er \nt'best\u2014I'd rader ride e' yan than e' onny Carriage\u2014I us't at think if \nI was t' Leady, here at t' Ho,'[3] how I wad tear about int' \nrwoads\u2014but sen I hae ridden in a Chaise I hate t' nwotion ont' warst \nof ought\u2014for t' Trees gang fleeing by o' ya side, an t' Wa' as[4] on \ntudder, an' gars yan be as seek as a peeate.\n\n[Footnote 1: The valley of Langdale, near Ambleside. The Langdale \nPikes are known to all tourists.]\n\n[Footnote 2: Dent is a chapelry in the Parish and Union of Sedbergh, \nW. Division of the wapentake of Staincliffe and Ewcross, W. Riding of \nthe County of York, sixteen miles E. from Kendal.\u2014_Lewis's Topog. \nDict._]\n\n[Footnote 3: i.e. At the Hall.]\n\n[Footnote 4: Wa' as, i.e. Walls, as in p. 86.]\n\n\u201cWeel, we dud'nt like Dent at a\u2014' nut that they wer bad tull us\u2014but \nther way o' leeving\u2014it was round Meal\u2014an' they _stoult_ it int' frying \npan, e' keaeks as thick as my fing-er.\u2014Then we wer _stawed_[5] we' sae \nmickle knitting\u2014We went to a _Skeul_ about a mile off\u2014ther was a \nMaister an' Mistress\u2014they larnt us our Lessons, yan a piece\u2014an' then \nwe knit as hard as we cud drive, striving whilk cud knit t' hardest \nyan again anudder\u2014we hed our _Darracks_[6] set afore we com fra' Heam \nint' mwornin; an' if we dud'nt git them duun we warrant to gang to our \ndinners\u2014They hed o' macks o' contrivances to larn us to knit swift\u2014T' \nMaister wad wind 3 or 4 clues togedder, for 3 or 4 Bairns to knitt \noff\u2014_that'_ at knit slawest raffled tudders yarn, an' than she gat \nweel thumpt (but ther was baith Lasses an' Lads 'at learnt at \nknit)\u2014Than we ust at sing a mack of a sang, whilk we wer at git at \nt'end on at every needle, ca'ing ower t' Neams of o' t' fwoak in t' \nDeaal\u2014but Sally an me wad never ca' _Dent_ Fwoak\u2014sea we ca'ed Langdon \nFwoak\u2014T' Sang was\u2014\n\n  Sally an' I, Sally an' I,\n  For a good pudding pye,\n  Taa hoaf wheat, an' tudder hoaf rye,\n  Sally an' I, for a good pudding pye.\n\nWe sang this (altering t' neams) at every needle: and when we com at \nt' end cried \u2018off\u2019 an' began again an' sea we strave on o' t' day \nthrough.\n\n[Footnote 5: i.e. cloyed, saturated, fatigued. BROCKETT'S Glossary of \nNorth Country words.]\n\n[Footnote 6: i.e. _Days-works_. So the Derwent is called the Darron.]\n\n\u201cWe wer _stawed_, as I telt yea\u2014o' t' pleser we hed was when we went \nout a bit to beat t' fire for a nebbor 'at was baking\u2014that was a grand \nday for us!\u2014At Kursmas teea, ther was t' maskers\u2014an' on Kursmas day at \nmworn they gav' us sum reed stuff to' t' Breakfast\u2014I think it maun ha' \nbeen Jocklat\u2014but we dud'nt like 't at a', 't ommost puzzened us!\u2014an' \nwe cared for nought but how we wer to git back to Langdon\u2014Neet an' Day \nther was nought but _this_ knitting! T' Nebbors ust at gang about fra' \nhouse to house, we' ther wark,\u2014than yan fire dud, ye knaw, an' they \ncud hev a better\u2014they hed girt lang black peeats\u2014an' set them up an \nhed in a girt round we' a whol at top\u2014an a' t' Fwoak sat about it. \nWhen ony o' them gat into a hubble we' ther wark, they shouted out \n\u2018_turn a Peeat_\u2019\u2014an' _them'_ at sat naarest t' fire turnt yan, an' \nmeaad a _low_[7]\u2014for they nivver hed onny cannal.\u2014We knat quorse \nwosset stockings\u2014some gloves\u2014an' some neet caps, an' wastecwoat \nbreests, an' petticwoats. I yance knat a stocking, for mysell, e' six \nhours\u2014Sally yan e' sebben\u2014an' t'woman's Doughter, 'at was aulder than \nus e' eight\u2014an' they sent a nwote to our Fwoak e' Langdon at tell \nthem.\n\n[Footnote 7: i.e. _a flame_; it is an Icelandic word. See Haldorson's \nLexicon. _At loga, ardere_ and _Loga, flamma_. So in St. George for \nEngland,\n\n  As timorous larks amazed are\n    With light, and with a _low_-bell.]\n\n\u201cSally an' me, when we wer by our sells, wer always contrivin how we \nwer at git away, when we sleept by oursells we talk't of nought \nelse\u2014but when t' woman's Doughter sleept we' us we wer _qwhite_ \nmum\u2014summat or udder always happent at hinder us, till yan day, between \nKursmas an' Cannalmas, when t' woman's Doughter stait at heaam, we \nteuk off. Our house was four mile on 'todder side o' Dent's Town\u2014whor, \nefter we hed pass t' Skeul, we axed t'way to Kendal\u2014It hed been a hard \nfrost, an' ther was snaw on t' grund\u2014but it was beginnin to thow, an' \nwas varra sloshy an' cauld\u2014but we _poted_ alang leaving our lile \nfootings behint us\u2014we hed our cloggs on\u2014for we durst'nt change them \nfor our shoon for fear o' being fund out\u2014an' we had nought on but our \nhats, an' bits o' blue bedgowns, an' brats\u2014sea ye may think we cuddent \nbe varra heeat\u2014I hed a sixpence e' my pocket, an' we hed three or four \nshilling mare in our box, 'at our Fwoak hed ge'en us to keep our \npocket we'\u2014but, lile mafflins[8] as we wer, we thought it wad be misst \nan' durst'nt tak ony mare.\n\n[Footnote 8: _Maffling_\u2014_a state of perplexity_.\u2014BROCKETT. Maffled, \nmazed, and maisled (as used a little further on) have all a like \nsense.]\n\n\u201cAfore we gat to Sebber[9] we fell hungry; an' ther was a fine, girt, \nreed house nut far off t' rwoad, whar we went an' begged for a bit o' \nbreead\u2014but they wadd'nt give us ought\u2014sea we trampt on, an com to a \nlile theakt house, an' I said\u2014\u2018Sally thou sall beg t' neesht\u2014thou's \nless than me, an mappen they'll sarra us\u2019\u2014an' they dud\u2014an' gav us a \ngirt shive[10] o' breead\u2014at last we gat to _Scotch Jins_, as they ca' \nt' public House about three mile fra Sebber (o' this side) a Scotch \nwoman keept it.\u2014It was amaist dark, sea we axt her at let us stay o' \nneet\u2014she teuk us in, an' gav us sum boilt milk and breead\u2014an' suun put \nus to bed\u2014we telt her our taael; an' she sed we wer int' reet at run \naway.\n\n[Footnote 9: i.e. Sedbergh.]\n\n[Footnote 10: i.e. a slice. So in Titus Andronicus.\n\n                           \u201cEasy it is\n  Of a cut loaf to steal a _shive_ we know.\u201d]\n\n\u201cNeesht mwornin she gav us sum mare milk an' breead, an' we gav her \nour sixpence\u2014an' then went off-sledding away amangt' snaw, ower that \ncauld moor (ye ken' 't weel enough) naarly starved to deeath, an' \nmaisled\u2014sea we gat on varra slawly, as ye may think\u2014an' 't rain'd tua. \nWe begged again at anudder lile theakt house, on t' Hay Fell\u2014there was \na woman an' a heap of raggeltly Bairns stannin round a Teable\u2014an' she \ngave us a few of their poddish, an' put a lock of sugar into a sup of \ncauld tea tull them.\n\n\u201cThen we trailed on again till we com to t' Peeat Lane Turnpike \nYat\u2014they teuk us in there, an' let us warm oursells, an' gav us a bit \no' breead. They sed had duun re'et to com away; for Dent was t' \npoorest plaace in t' warld, and we wer seafe to ha' been hungert\u2014an' \nat last we gat to Kendal, when 't was naar dark\u2014as we went up t' \nstreat we met a woman, an' axt t' way to Tom Posts\u2014(_that_ was t' man \nat ust te bring t' Letters fra' Kendal to Ammelsid an' Hawksheead \nyance a week\u2014an' baited at his house when we com fra' Langdon) she \ntelt us t' way an' we creept on, but we leaked back at her twea or \nthree times\u2014an' she was still stanning, leuking at us\u2014then she com \nback an' _quiesed_ us a deal, an' sed we sud gang heam with her\u2014We \ntelt her whor we hed cum fra' an' o' about our Tramp 'at we hed \nhed.\u2014She teuk us to her house\u2014it was a varra poor yan\u2014down beside t' \nbrig at we had cum ower into t' Town\u2014Ther was nea fire on\u2014but she went \nout, an' brought in sam _eilding_[11] (for they can buy a pennerth, or \nsea, o' quols or Peeats at onny time there) an' she set on a good \nfire\u2014an' put on t' kettle\u2014then laited[12] up sum of her awn claes, an' \ntiet them on us as weel as she cud, an' dried ours\u2014for they wer as wet \nas thack\u2014it hed rained a' t' way\u2014Then she meead us sum tea\u2014an' as she \nhedden't a bed for us in her awn house she teuk us to a nebbors\u2014Ther \nwas an aud woman in a Bed naar us that flaed us sadly\u2014for she teuk a \nfit int' neet an' her feace turnt as black as a cwol\u2014we laid \ntrimmiling, an' hutched oursells ower heead e' bed\u2014Fwoks com an' steud \nround her\u2014an' we heeard them say 'at we wer asleep\u2014sea we meade as if \nwe wer asleep, because we thought if we wer asleep they waddn't kill \nus\u2014an' we wisht oursells e' t' streets again, or onny whor\u2014an' wad ha' \nbeen fain to ha' been ligging under a Dyke.\n\n[Footnote 11: _Fire-elding_,\u2014the common term for fuel. _Ild_ in Danish \nis _fire_. Such words were to be expected in Cumberland. The \ncommencement of Landor's lines to Southey, 1833, will explain why\u2014\n\n  Indweller of a peaceful vale,\n  Ravaged erewhile by white-hair'd Dane, &c.]\n\n[Footnote 12: To _late_ or _leat_ is to seek out. See BROCKETT. It is \nfrom the Icelandic _at leyta_, qu\u00e6rere. Cf. Haldorson in V.]\n\n\u201cNeesht mwornin we hed our Brekfast, an' t' woman gav us baith a \nhopenny Keack beside (that was as big as a penny 'an now) to eat as we \nwent\u2014an' she set us to t' top o' t' House o' Correction Hill\u2014It was \nfreezing again, an' t' rwoad was terrible slape; sea we gat on varra \nbadly\u2014an' afore we com to Staavley (an' that was but a lile bit o' t' \nrwoad) we fell hung'ry an' began on our keacks\u2014then we sed we wad walk \nsea far, an' then tak a bite\u2014an' then on again an' tak anudder\u2014and \nafore we gat to t' Ings Chapel they wer o' gane\u2014Every now an' than we \nstopped at reest\u2014an' sat down, an' grat,[13] under a hedge or wa'a \ncrudled up togedder, taking haud o' yan anudders hands at try at warm \nthem, for we were fairly maizled wi' t' cauld\u2014an' when we saw onny \nbody cumming we gat up an' walked away\u2014but we duddn't meet monny \nFwoak\u2014I dunnat think Fwoak warr sea mickle in t' rwoads e' them Days.\n\n[Footnote 13: i.e. wept, from the old word _greet_, common to all the \nNorthern languages. Chaucer, Spenser, &c., use it. See Specimen \nGlossarii in Edda S\u00e6mundar hinns Froda V. _Gr\u00e6tr, ploratus, at gr\u00e6ta, \nplorare,_ Hence _grief_ &c.]\n\n\u201cWe scraffled[14] on t' this fashion\u2014an' it was quite dark afore we \ngat to Ammelsid Yat\u2014our feet warr sare an' we warr naarly dune for\u2014an' \nwhen we turnt round Windermer Watter heead, T' waves blasht sea \ndowly[15] that we _warr_ fairly heart-brossen\u2014we sat down on a cauld \nsteane an' grat sare\u2014but when we hed hed our belly-full o' greeting we \ngat up, an feelt better[16] fort' an' sea dreed on again\u2014slaw enough \nye may be sure\u2014but we warr e' _kent_ rwoads\u2014an' now when I gang that \ngait I can nwote o' t' spots whor we reested\u2014for them lile bye lwoans \nerent sea micklealtert, as t' girt rwoads, fra what they warr. At \nClappers-gait t' Fwoak wad ha' knawn us, if it heddent been dark, an' \no' ther duirs steeked,[17] an geen us a relief, if we hed begged \nthere\u2014but we began at be flate[18] 'at my Fadder an' Mudder wad be \nangert at us for running away.\n\n[Footnote 14: i.e. struggled on. BROCKETT in V.]\n\n[Footnote 15: i.e. lonely, melancholy. _Ibid._]\n\n[Footnote 16: The scholar will call to mind the _\u1f40\u03bb\u03bf\u03bf\u1fd6\u03bf \u03c4\u03b5\u03c4\u03b1\u03c1\u03c0\u03ce\u03bc\u03b5\u03c3\u03b8\u03b1 \n\u03b3\u03cc\u03bf\u03b9\u03bf_ of the Iliad, xxiii. 98., with like expressions in the Odyssey, \ne.g. xi. 211, xix. 213, and the reader of the Pseudo Ossian will \nremember the words of Fingal. \u201cStrike the harp in my hall, and let \nFingal hear the song. _Pleasant is the joy of grief._\u201d]\n\n[Footnote 17: \u201cSteek the heck,\u201d\u2014i.e. shut the door. BROCKETT.]\n\n[Footnote 18: From the verb \u201cFlay\u201d to _frighten_.]\n\n\u201cIt was twea o'clock int' mworning when we gat to our awn Duir\u2014I c'aed \nout Fadder! Fadder!\u2014Mudder! Mudder! ower an' ower again\u2014She hard us, \nan' sed\u2014\u2018That's our Betty's voice\u2019\u2014\u2018Thou's nought but fancies, lig \nstill,\u2019 said my Fadder\u2014but she waddent; an' sea gat up, an' opent' \nDuir and there warr we stanning doddering[19]\u2014an' daized we' cauld, as \ndeer deead as macks nea matter\u2014When she so us she was mare flate than \nwe\u2014She brast out a crying\u2014an' we grat\u2014an my Fadder grat an' a'\u2014an' \nthey duddent flight,[20] nor said nought tull us, for cumming \naway,\u2014they warrant a bit angert\u2014an' my Fadder sed we sud nivver gang \nback again.\n\n[Footnote 19: We still speak of _Dodder_ or _Quaker's_ grass,\u2014a word \nby the way, older than the Sect.]\n\n[Footnote 20: A. S. _Flitan_\u2014to scold.]\n\n\u201cT' Fwoaks e' Dent nivver mist us, tilt' Neet\u2014because they thought 'at \nwe hed been keept at dinner time 'at finish our tasks\u2014but when neet \ncom, an' we duddent cum heam, they set off efter us to Kendal\u2014an' mun \nha' gane by Scotch Jins when we warr there\u2014how they satisfied \nthersells I knan't, but they suppwosed we hed gane heam\u2014and sea they \nwent back\u2014My Fadder wasn't lang, ye may be seur, o' finding out' T' \nWoman at Kendal 'at was sea good tull us\u2014an' my Mudder put her doun a \npot o' Butter, an' meead her a lile cheese an' sent her.\u201d\n\n\nINTERPOLATION.\n\nThe above affecting and very simple story, Reader, was taken down from \nthe mouth of Betty Yewdale herself, the elder of the two children,\u2014at \nthat time an old woman, but with a bright black eye that lacked no \nlustre. A shrewd and masculine woman, Reader, was Betty Yewdale,\u2014fond \nof the Nicotian weed and a short pipe so as to have the full flavour \nof its essence,\u2014somewhat, sooth be said, too fond of it, for the \npressure of the pipe produced a cancer in her mouth, which caused her \ndeath.\u2014Knowest thou, gentle Reader, that most curious of all curious \nbooks\u2014(we stop not to inquire whether Scarron be indebted to it, or it \nto Scarron)\u2014the Anatomy of Melancholy by Democritus Junior, old Burton \nto wit?\u2014Curious if thou art, it cannot fail, but that thou knowest it \nwell,\u2014curious or not, hear what he says of Tobacco, poor Betty \nYewdale's bane!\n\n\u201cTobacco, divine, rare, super-excellent tobacco, which goes far beyond \nall their panaceas, potable gold, and philosopher's stones, a \nsovereign remedy to all diseases. A good vomit, I confesse, a vertuous \nherb, if it be well qualified, opportunely taken, and medicinally \nused; but, as it is commonly abused by most men, which take it as \ntinkers do ale, 'tis a plague, a mischief, a violent purger of goods, \nlands, health, hellish, devilish and damned tobacco, the ruine and \noverthrow of body and soul.\u201d\n\nGentle Reader! if thou knowest not the pages of honest old Burton\u2014we \nspeak not of his melancholy end, which melancholy may have wrought, \nbut of his honesty of purpose, and of his life,\u2014thou wilt not be \nunacquainted with that excellent Poem of Wordsworth's,\u2014\u201cThe Excursion, \nbeing a Portion of the Recluse.\u201d\u2014_If any know not the wisdom contained \nin it, forthwith let them study it!_\u2014Acquainted with it or not, it is \nBetty Yewdale that is described in the following lines, as holding the \nlanthorn to guide the steps of old Jonathan, her husband, on his \nreturn from working in the quarries, if at any time he chanced to be \nbeyond his usual hour. They are given at length;\u2014for who will not be \npleased to read them _decies repetita_?\n\n  Much was I pleased, the grey-haired wanderer said,\n  When to those shining fields our notice first\n  You turned; and yet more pleased have from your lips,\n  Gathered this fair report of them who dwell\n  In that Retirement; whither, by such course\n  Of evil hap and good as oft awaits\n  A lone wayfaring Man, I once was brought.\n  Dark on my road the autumnal evening fell\n  While I was traversing yon mountain pass,\n  And night succeeded with unusual gloom;\n  So that my feet and hands at length became\n  Guides better than mine eyes\u2014until a light\n  High in the gloom appeared, too high, methought,\n  For human habitation, but I longed\n  To reach it destitute of other hope.\n  I looked with steadiness as sailors look,\n  On the north-star, or watch-tower's distant lamp,\n  And saw the light\u2014now fixed\u2014and shifting now\u2014\n  Not like a dancing meteor; but in line\n  Of never varying motion, to and fro.\n  It is no night fire of the naked hills,\n  Thought I, some friendly covert must be near.\n  With this persuasion thitherward my steps\n  I turn, and reach at last the guiding light;\n  Joy to myself! but to the heart of Her\n  Who there was standing on the open hill,\n  (The same kind Matron whom your tongue hath praised)\n  Alarm and disappointment! The alarm\n  Ceased, when she learned through what mishap I came,\n  And by what help had gained those distant fields.\n  Drawn from her Cottage, on that open height,\n  Bearing a lantern in her hand she stood\n  Or paced the ground,\u2014to guide her husband home,\n  By that unwearied signal, kenned afar;\n  An anxious duty! which the lofty Site\n  Traversed but by a few irregular paths,\n  Imposes, whensoe'er untoward chance\n  Detains him after his accustomed hour\n  When night lies black upon the hills. \u2018But come,\n  Come,\u2019 said the Matron,\u2014\u2018to our poor abode;\n  Those dark rocks hide it!\u2019 Entering, I beheld\n  A blazing fire\u2014beside a cleanly hearth\n  Sate down; and to her office, with leave asked,\n  The Dame returned.\u2014Or ere that glowing pile\n  Of mountain turf required the builder's hand\n  Its wasted splendour to repair, the door\n  Opened, and she re-entered with glad looks,\n  Her Helpmate following. Hospitable fare,\n  Frank conversation, make the evening's treat:\n  Need a bewildered Traveller wish for more?\n  But more was given; I studied as we sate\n  By the bright fire, the good Man's face\u2014composed\n  Of features elegant; an open brow\n  Of undisturbed humanity; a cheek\n  Suffused with something of a feminine hue;\n  Eyes beaming courtesy and mild regard;\n  But in the quicker turns of his discourse,\n  Expression slowly varying, that evinced\n  A tardy apprehension. From a fount\n  Lost, thought I, in the obscurities of time,\n  But honour'd once, those features and that mien\n  May have descended, though I see them here,\n  In such a Man, so gentle and subdued,\n  Withal so graceful in his gentleness,\n  A race illustrious for heroic deeds,\n  Humbled, but not degraded, may expire.\n  This pleasing fancy (cherished and upheld\n  By sundry recollections of such fall\n  From high to low, ascent from low to high,\n  As books record, and even the careless mind\n  Cannot but notice among men and things,)\n  Went with me to the place of my repose.\n\nBOOK V. THE PASTOR.\n\n       *       *       *       *       *\n\n[Miss Sarah Hutchinson, Mrs. Wordsworth's sister, and Mrs. Warter took \ndown the story from the old woman's lips and Southey laid it by for \nthe Doctor, &c. She then lived in a cottage at Rydal, where I \nafterwards saw her. Of the old man it was told me\u2014(for I did not see \nhim)\u2014\u2014\u201cHe is a perfect picture,\u2014like those we meet with in the better \ncopies of Saints in our old Prayer Books.\u201d\n\nThere was another comical History intended for an Interchapter to the \nDoctor, &c. of a runaway match to Gretna Green by two people in humble \nlife,\u2014but it was not handed over to me with the MS. materials. It was \ntaken down from the mouth of the old woman who was one of the \nparties\u2014and it would probably date back some sixty or seventy years.]\n\n\n\n\nCHAPTER CCIX.\n\nEARLY APPROXIMATION TO THE DOCTOR'S THEORY.\u2014GEORGE FOX.\u2014ZACHARIAH BEN \nMOHAMMED.\u2014COWPER.\u2014INSTITUTES OF MENU.\u2014BARDIC PHILOSOPHY. MILTON.\u2014SIR \nTHOMAS BROWNE.\n\nThere are distinct degrees of Being as there are degrees of Sound; and \nthe whole world is but as it were a greater Gamut, or scale of music.\n\nNORRIS.\n\n\nCertain theologians, and certain theosophists, as men who fancy \nthemselves inspired sometimes affect to be called, had approached so \nnearly to the Doctor's hypothesis of progressive life, and \npropensities continued in the ascending scale, that he appealed to \nthem as authorities for its support. They saw the truth, he said, as \nfar as they went; but it was only to a certain point: a step farther \nand the beautiful theory would have opened upon them. \u201cHow can we \nchoose, said one, but remember the mercy of God in this our land in \nthis particular, that no ravenous dangerous beasts do range in our \nnation, if men themselves would not be wolves and bears and lions one \nto another!\u201d And why are they so, observed the Doctor commenting upon \nthe words of the old Divine; why are they so, but because they have \nactually been lions and bears and wolves? why are they so, but \nbecause, as the wise heathen speaks, more truly than he was conscious \nof speaking, _sub hominum effigie latet ferinus animus_. The temper is \ncongenital, the propensity innate; it is bred in the bone; and what \nTheologians call the old Adam, or the old Man, should physiologically, \nand perhaps therefore preferably, be called the old Beast.\n\nThat wise and good man William Jones of Nayland has in his sermon upon \nthe nature and \u0153conomy of Beasts and Cattle, a passage which in \nelucidating a remarkable part of the Law of Moses, may serve also as a \nglose or commentary upon the Doctor's theory.\n\n\u201cThe Law of _Moses_, in the xith chapter of _Leviticus_, divides the \nbrute creation into two grand parties, from the fashion of their feet, \nand their manner of feeding, that is, from the _parting of the hoof_, \nand the _chewing of the cud_; which properties are indications of \ntheir general characters, as _wild_ or _tame_. For the dividing of the \nhoof and the chewing of the cud are peculiar to those cattle which are \nserviceable to man's life, as sheep, oxen, goats, deer, and their \nseveral kinds. These are shod by the Creator for a peaceable and \ninoffensive progress through life; as the Scripture exhorts us to be \n_shod_ in like manner _with the preparation of the Gospel of Peace_. \nThey live temperately upon herbage, the diet of students and saints; \nand after the taking of their food, chew it deliberately over again \nfor better digestion; in which act they have all the appearance a \nbrute can assume of pensiveness or meditation; which is, \nmetaphorically, called _rumination_,[1] with reference to this \nproperty of certain animals.\n\n[Footnote 1: Pallentes _ruminat_ herbas.\u2014VIRGIL.\n\n  Dum jacet, et lent\u00e8 revocatas _ruminat_ herbas.\u2014OVID.\n\nIt were hardly necessary to recal to an English reader's recollection \nthe words of Brutus to Cassius,\n\n  Till then, my noble friend, _chew_ upon this,\u2014JULIUS C\u00c6SAR.\n\nor those of Agrippa in Antony and Cleopatra,\n\n              Pardon what I have spoke;\n  For 'tis a studied, not a present thought,\n  By duty _ruminated_.]\n\n\u201cSuch are these: but when we compare the beasts of the field and the \nforest, they, instead of the harmless hoof, have feet which are _swift \nto shed blood_, (Rom. iii. 15.) sharp claws to seize upon their prey, \nand teeth to devour it; such as lions, tygers, leopards, wolves, \nfoxes, and smaller vermin.\n\n\u201cWhere one of the Mosaic marks is found, and the other is wanting, \nsuch creatures are of a middle character between the wild and the \ntame; as the swine, the hare, and some others. Those that part the \nhoof afford us wholesome nourishment; those that are shod with any \nkind of hoof may be made useful to man; as the camel, the horse, the \nass, the mule; all of which are fit to travel and carry burdens. But \nwhen the foot is divided into many parts, and armed with claws, there \nis but small hope of the manners; such creatures being in general \neither murderers, or hunters, or thieves; the malefactors and felons \nof the brute creation: though among the wild there are all the \npossible gradations of ferocity and evil temper.\n\n\u201cWho can review the creatures of God, as they arrange themselves under \nthe two great denominations of wild and tame, without wondering at \ntheir different dispositions and ways of life! sheep and oxen lead a \nsociable as well as a peaceful life; they are formed into flocks and \nherds; and as they live honestly they walk openly in the day. The time \nof darkness is to them, as to the virtuous and sober amongst men, a \ntime of rest. But the beast of prey goeth about in solitude; the time \nof darkness is to him the time of action; then he visits the folds of \nsheep, and stalls of oxen, thirsting for their blood; as the thief and \nthe murderer visits the habitations of men, for an opportunity of \nrobbing, and destroying, under the concealment of the night. When the \nsun ariseth the beast of prey retires to the covert of the forest; and \nwhile the cattle are spreading themselves over a thousand hills in \nsearch of pasture, the tyrant of the desert is laying himself down in \nhis den, to sleep off the fumes of his bloody meal. The ways of men \nare not less different than the ways of beasts; and here we may see \nthem represented as on a glass; for, as the quietness of the pasture, \nin which the cattle spend their day, is to the howlings of a \nwilderness at night, such is the virtuous life of honest labour to the \nlife of the thief, the oppressor, the murderer, and the midnight \ngamester, who live upon the losses and sufferings of other men.\u201d\n\nBut how would the Doctor have delighted in the first Lesson of that \nexcellent man's Book of Nature,\u2014a book more likely to be useful than \nany other that has yet been written with the same good intent.\n\n\nTHE BEASTS.\n\n\u201cThe ass hath very long ears, and yet he hath no sense of music, but \nbrayeth with a frightful noise. He is obstinate and unruly, and will \ngo his own way, even though he is severely beaten. The child, who will \nnot be taught, is but little better; he has no delight in learning, \nbut talketh of his own folly, and disturbeth others with his noise.\n\n\u201cThe dog barketh all the night long, and thinks it no trouble to rob \nhonest people of their rest.\n\n\u201cThe fox is a cunning thief, and men, when they do not fear God, are \ncrafty and deceitful. The wolf is cruel and blood-thirsty. As he \ndevoureth the lamb, so do bad men oppress and tear the innocent and \nhelpless.\n\n\u201cThe adder is a poisonous snake, and hatha forked double tongue; and \nso men speak lies, and utter slanders against their neighbours, when \n_the poison of asps is under their lips_. The devil, who deceiveth \nwith lies, and would destroy all mankind, is the _old serpent_, who \nbrought death into the world by the venom of his bite. He would kill \nme, and all the children that are born, if God would let him; but \nJesus Christ came to save us from his power, and to _destroy the works \nof the Devil_.\n\n\u201cLord thou hast made me a man for thy service: O let me not dishonour \nthy work, by turning myself into the likeness of some evil beast: let \nme not be as the fox, who is a thief and a robber: let me never be \ncruel, as a wolf, to any of thy creatures; especially to my dear \nfellow-creatures, and my dearer fellow Christians; but let me be \nharmless as the lamb; quiet and submissive as the sheep; that so I may \nbe fit to live, and be fed on thy pasture, under the good shepherd, \nJesus Christ. It is far better to be the poorest of his flock, than to \nbe proud and cruel, as the lion or the tiger, who go about seeking \nwhat they may devour.\u201d\n\n\nTHE QUESTIONS.\n\n\u201c_Q_. What is the child that will not learn?\n\n_A_. An ass, which is ignorant and unruly.\n\n_Q_. What are wicked men, who hurt and cheat others?\n\n_A_. They are wolves and foxes, and bloodthirsty lions.\n\n_Q_. What are ill-natured people, who trouble their neighbours and \nrail at them?\n\n_A_. They are dogs, who bark at every body.\n\n_Q_. But what are good and peaceable people?\n\n_A_. They are harmless sheep; and little children, under the grace of \nGod, are innocent lambs.\n\n_Q_. But what are liars?\n\n_A_. They are snakes and vipers, with double tongues and poison under \ntheir lips.\n\n_Q_. Who is the good shepherd?\n\n_A_. Jesus Christ.\u201d\n\n       *       *       *       *       *\n\nThere is a passage not less apposite in Donne's Epistle to Sir Edward, \nafterwards Lord Herbert of Cherbury.\n\n  Man is a lump where all beasts kneaded be;\n  Wisdom makes him an Ark where all agree.\n  The fool in whom these beasts do live at jar,\n  Is sport to others and a theatre;\n  Nor 'scapes he so, but is himself their prey,\n  All that was man in him is ate away;\n  And now his beasts on one another feed,\n  Yet couple in anger and new monsters breed.\n  How happy he which hath due place assign'd\n  To his beasts, and disaforested his mind,\n  Empaled himself to keep them out, not in;\n  Can sow and dares trust corn where they have been,\n  Can use his horse, goat, wolf and every beast,\n  And is not ass himself to all the rest.\n\nTo this purport the Patriarch of the Quakers writes where he saith \n\u201cnow some men have the nature of Swine, wallowing in the mire: and \nsome men have the nature of Dogs, to bite both the sheep and one \nanother: and some men have the nature of Lions, to tear, devour and \ndestroy: and some men have the nature of Wolves, to tear and devour \nthe lambs and sheep of Christ: and some men have the nature of the \nSerpent (that old destroyer) to sting, envenom and poison. _He that \nhath an ear to hear, let him hear_, and learn these things within \nhimself. And some men have the natures of other beasts and creatures, \nminding nothing but earthly and visible things, and feeding without \nthe fear of God. Some men have the nature of an Horse, to prance and \nvapour in their strength, and to be swift in doing evil. And some men \nhave the nature of tall sturdy Oaks, to flourish and spread in wisdom \nand strength, who are strong in evil, which must perish and come to \nthe fire. Thus the Evil is but _one in all_, but worketh many ways; \nand whatsoever a Man's or Woman's nature is addicted to that is \noutward, the Evil one will fit him with that, and will please his \nnature and appetite, to keep his mind in his inventions, and in the \ncreatures from the Creator.\u201d\n\nTo this purport the so-called Clemens writes in the Apostolical \nConstitutions when he complains that the flock of Christ was devoured \nby Demons and wicked men, or rather not men but wild beasts in the \nshape of men, _\u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fd6\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2, \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b4\u1f72 \u03bf\u1f50\u03ba \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2, \u1f00\u03bb\u03bb\u1f70 \n\u03b8\u03b7\u03c1\u03af\u03bf\u03b9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b5\u03af\u03b4\u03b5\u03c3\u03b9\u03bd,_ by Heathens, Jews and godless heretics.\n\nWith equal triumph too did he read a passage in one of the numbers of \nthe Connoisseur, which made him wonder that the writer from whom it \nproceeded in levity should not have been led on by it to the clear \nperception of a great truth. \u201cThe affinity,\u201d says that writer, who is \nnow known to have been no less a person than the author of the Task, \n\u201cthe affinity between chatterers and monkeys, and praters and parrots, \nis too obvious not to occur at once. Grunters and growlers may be \njustly compared to hogs. Snarlers are curs that continually shew their \nteeth, but never bite; and the spitfire passionate are a sort of wild \ncats, that will not bear stroking, but will purr when they are \npleased. Complainers are screech-owls; and story-tellers always \nrepeating the same dull note are cuckoos. Poets that prick up their \nears at their own hideous braying are no better than asses; critics in \ngeneral are venomous serpents that delight in hissing; and some of \nthem, who have got by heart a few technical terms without knowing \ntheir meaning, are no better than magpies.\u201d\n\nSo too the polyonomous Arabian philosopher Zechariah Ben Mohammed Ben \nMahmud Al Camuni Al Cazvini. \u201cMan,\u201d he says, \u201cpartakes of the nature \nof vegetables, because like them he grows and is nourished; he stands \nin this farther relation to the irrational animals, that he feels and \nmoves; by his intellectual faculties he resembles the higher orders of \nintelligences, and he partakes more or less of these various classes, \nas his inclination leads him. If his sole wish be to satisfy the wants \nof existence, then he is content to vegetate. If he partakes more of \nthe animal than the vegetable nature, we find him fierce as the lion, \ngreedy as the bull, impure as the hog, cruel as the leopard, or \ncunning as the fox; and if as is sometimes the case, he possesses all \nthese bad qualities, he is then a demon in human shape.\u201d\n\nGratifying as these passages were to him, some of them being mere \nsports of wit, and others only the produce of fancy, he would have \nbeen indeed delighted if he had known what was in his days known by no \nEuropean scholar, that in the Institutes of Menu, his notion is \ndistinctly declared as a revealed truth; there it is said, \u201cIn \nwhatever occupation the Supreme Lord first employed any vital soul, \nthat occupation the same soul attaches itself spontaneously, when it \nreceives a new body again and again. Whatever quality, noxious or \ninnocent, harsh or mild, unjust or just, false or true, he conferred \non any being at its creation, the same quality enters it of course on \nits future births.\u201d[2]\n\n[Footnote 2: SIR W. JONES.]\n\nStill more would it have gratified him if he had known (as has before \nbeen cursorily observed) how entirely his own theory coincided with \nthe Druidical philosophy, a philosophy which he would rather have \ntraced to the Patriarchs, than to the Canaanites. Their doctrine, as \nexplained by the Welsh translator of the Paradise Lost, in the sketch \nof Bardism which he has prefixed to the poems of Llywarc the Aged, was \nthat \u201cthe whole animated creation originated in the lowest point of \nexistence, and arrived by a regular train of gradations at the \nprobationary state of humanity, the intermediate stages being all \nnecessarily evil, but more or less so as they were removed from the \nbeginning, which was evil in the extreme. In the state of humanity, \ngood and evil were equally balanced, consequently it was a state of \nliberty, in which if the conduct of the free agent preponderated \ntowards evil, death gave but an awful passage whereby he returned to \nanimal life, in a condition below humanity equal to the degree of \nturpitude to which he had debased himself, when free to chuse between \ngood and evil: and if his life were desperately wicked, it was \npossible for him to fall to his original vileness, in the lowest point \nof existence, there to recommence his painful progression through the \nascending series of brute being. But if he had acted well in this his \nstage of probation, death was then to the soul thus tried and \napproved, what the word by which in the language of the Druids it is \ndenoted, literally means, enlargement. The soul was removed from the \nsphere wherein evil hath any place, into a state necessarily good; not \nto continue there in one eternal condition of blessedness, eternity \nbeing what no inferior existence could endure, but to pass from one \ngradation to another, gaining at every ascent increase of knowledge, \nand retaining the consciousness of its whole preceding progress \nthrough all. For the good of the human race, such a soul might again \nbe sent on earth, but the human being of which it then formed the life \nwas incapable of falling.\u201d In this fancy the Bardic system approached \nthat of the Bramins, this Celtic avatar of a happy soul, corresponding \nto the twice-born man of the Hindus. And the Doctor would have \nextracted some confirmation for the ground of the theory from that \nverse of the Psalm which speaks of us as \u201ccuriously wrought in the \nlowest parts of the earth.\u201d\n\nYoung, he used to say, expressed unconsciously this system of \nprogressive life, when he spoke of man as a creature\n\n  From different natures marvellously mix'd;\n  Connection exquisite of distant worlds;\n  Distinguish'd link in being's endless chain,\n  Midway from nothing to the Deity.\n\nIt was more distinctly enounced by Akenside.\n\n                      The same paternal hand\n  From the mute shell-fish gasping on the shore\n  To men, to angels, to celestial minds,\n  Will ever lead the generations on\n  Through higher scenes of being: while, supplied\n  From day to day with his enlivening breath,\n  Inferior orders in succession rise\n  To fill the void below. As flame ascends,\n  As vapours to the earth in showers return,\n  As the pois'd ocean toward the attracting moon\n  Swells, and the ever listening planets charmed\n  By the Sun's call their onward pace incline,\n  So all things which have life aspire to God,\n  Exhaustless fount of intellectual day!\n  Centre of souls! nor doth the mastering voice\n  Of nature cease within to prompt aright\n  Their steps; nor is the care of heaven withheld\n  From sending to the toil external aid,\n  That in their stations all may persevere\n  To climb the ascent of being, and approach\n  For ever nearer to the Life Divine.\n\nThe Bardic system bears in itself intrinsic evidence of its antiquity; \nfor no such philosophy could have been devised among any Celtic people \nin later ages; nor could the Britons have derived any part of it from \nany nation with whom they had any opportunity of intercourse, at any \ntime within reach of history. The Druids, or rather the Bards, (for \nthese, according to those by whom their traditionary wisdom has been \npreserved, were the superior order,) deduced as corollaries from the \ntheory of Progressive Existence, these beautiful Triads.[3]\n\n[Footnote 3: Originally quoted in the notes to Madoc to illustrate the \nlines which follow.\n\n                        \u201cLet the Bard,\n  Exclaim'd the King, give his accustom'd lay:\n  For sweet, I know, to Madoc is the song\n  He loved in earlier years.\n                     Then strong of voice,\n  The officer proclaim'd the sovereign will,\n  Bidding the hall be silent; loud he spake\n  And smote the sounding pillar with his wand\n  And hush'd the banqueters. The chief of Bards\n  Then raised the ancient lay.\n                    _Thee, Lord! he sung,\n  O Father! Thee, whose wisdom, Thee, whose power,\n  Whose love,\u2014all love, all power, all wisdom. Thou!\n  Tongue cannot utter, nor can heart conceive.\n  He in the lowest depth of Being framed\n  The imperishable mind; in every change\n  Through the great circle of progressive life,\n  He guides and guards, till evil shall be known,\n  And being known as evil, cease to be;\n  And the pure soul emancipate by death,\n  The Enlarger, shall attain its end predoom'd,\n  The eternal newness of eternal joy._]\n\n\u201cThere are three Circles of Existence; the Circle of Infinity, where \nthere is nothing but God, of living or dead, and none but God can \ntraverse it; the Circle of Inchoation, where all things are by nature \nderived from Death,\u2014this Circle hath been traversed by man; and the \nCircle of happiness, where all things spring from life,\u2014this man shall \ntraverse in heaven.\n\n\u201cAnimated beings having three states of Existence; that of Inchoation \nin the Great Deep, or lowest point of Existence; that of Liberty in \nthe State of Humanity; and that of Love, which is the Happiness of \nHeaven.\n\n\u201cAll Animated Beings are subject to three Necessities; beginning in \nthe Great Deep; Progression in the Circle of Inchoation; and Plenitude \nin the Circle of Happiness. Without these things nothing can possibly \nexist but God.\n\n\u201cThree things are necessary in the Circle of Inchoation; the least of \nall, Animation, and thence beginning; the materials of all things, and \nthence Increase, which cannot take place in any other state; the \nformation of all things out of the dead mass, and thence Discriminate \nIndividuality.\n\n\u201cThree things cannot but exist towards all animated Beings from the \nNature of Divine Justice: Co-sufferance in the Circle of Inchoation, \nbecause without that none could attain to the perfect knowledge of \nanything; Co-participation in the Divine Love; and Co-ultimity from \nthe nature of God's Power, and its attributes of Justice and Mercy.\n\n\u201cThere are three necessary occasions of Inchoation: to collect the \nmaterials and properties of every nature; to collect the knowledge of \neverything; and to collect power towards subduing the Adverse and the \nDevastative, and for the divestation of Evil. Without this traversing \nevery mode of animated existence, no state of animation, or of any \nthing in nature, can attain to plenitude.\u201d\n\n\u201cBy the knowledge of three things will all Evil and Death be \ndiminished and subdued; their nature, their cause, and their \noperation. This knowledge will be obtained in the Circle of \nHappiness.\u201d\n\n\u201cThe three Plenitudes of Happiness:\u2014Participation of every nature, \nwith a plenitude of One predominant; conformity to every cast of \ngenius and character, possessing superior excellence in one; the love \nof all Beings and Existences, but chiefly concentred in one object, \nwhich is God; and in the predominant One of each of these, will the \nPlenitude of Happiness consist.\u201d\n\nTriads it may be observed are found in the Proverbs of Solomon: so \nthat to the evidence of antiquity which these Bardic remains present \nin their doctrines, a presumption is to be added from the peculiar \nform in which they are conveyed.\n\nWhether Sir Philip Sydney had any such theory in his mind or not, \nthere is an approach to it in that fable which he says old Lanquet \ntaught him of the Beasts desiring from Jupiter a King, Jupiter \nconsented, but on condition that they should contribute the qualities \nconvenient for the new and superior creature.\n\n  Full glad they were, and took the naked sprite,\n    Which straight the Earth yclothed in her clay;\n  The Lion heart, the Ounce gave active might;\n    The Horse, good shape; the Sparrow lust to play;\n    Nightingale, voice enticing songs to say;\n  Elephant gave a perfect memory,\n  And Parrot, ready tongue that to apply.\n\n  The Fox gave craft; the Dog gave flattery;\n    Ass, patience; the Mole, a working thought;\n  Eagle, high look; Wolf, secret cruelty;\n    Monkey, sweet breath; the Cow, her fair eyes brought:\n    The Ermine, whitest skin, spotted with nought.\n  The Sheep, mild-seeming face; climbing the Bear,\n  The Stag did give his harm-eschewing fear.\n\n  The Hare, her slights; the Cat, her melancholy;\n    Ant, industry; and Coney, skill to build;\n  Cranes, order; Storks, to be appearing holy;\n    Cameleons, ease to change; Duck, ease to yield;\n    Crocodile, tears which might be falsely spill'd;\n  Ape, great thing gave, tho' he did mowing stand,\n  The instrument of instruments, the hand.\n\n  Thus Man was made, thus Man their Lord became.\n\nAt such a system he thought Milton glanced when his Satan speaks of \nthe influences of the heavenly bodies, as\n\n  Productive in herb, plant, and nobler birth\n  Of creatures animate with gradual life\n  Of growth, sense, reason, all summ'd up in man:\n\nfor that the lines, though capable of another interpretation, ought to \nbe interpreted as referring to a scheme of progressive life, appears \nby this fuller developement in the speech of Rapha\u00ebl;\n\n  O Adam, one Almighty is, from whom\n  All things proceed, and up to him return,\n  If not deprav'd from good, created all\n  Such to perfection, one first matter all,\n  Indued with various forms, various degrees\n  Of substance, and in things that live, of life;\n  But more refin'd, more spiritous, and pure,\n  As nearer to him plac'd, or nearer tending\n  Each in their several active spheres assign'd,\n  Till body up to spirit work, in bounds\n  Proportion'd to each kind. So from the root\n  Springs lighter the green stalk, from thence the leaves\n  More aery, last the bright consummate flower\n  Spirits odorous breathes: flow'rs and their fruit,\n  Man's nourishment, by gradual scale sublimed,\n  To vital spirits aspire, to animal,\n  To intellectual; give both life and sense\n  Fancy and understanding; whence the soul\n  Reason received, and reason is her being\n  Discursive, or intuitive; discourse\n  Is oftest yours, the latter most is ours,\n  Differing but in degree, of kind the same.[4]\n\n[Footnote 4: Spenser in his \u201cHymne of Heavenly Beautie\u201d falls into a \nsimilar train of thought, as is observed by Thyer.\n\n  By view whereof it plainly may appeare\n  That still as everything doth upward tend,\n  And further is from earth, so still more cleare\n  And faire it grows, till to his perfect end\n  Of purest beautie it at last ascend;\n  Ayre more than water, fire much more than ayre,\n  And heaven than fire, appeares more pure and fayre.\n\nBut these are somewhat of Pythagorean speculations\u2014caught up by \nLucretius and Virgil.]\n\nWhether that true philosopher, in the exact import of the word, Sir \nThomas Browne, had formed a system of this kind, or only threw out a \nseminal idea from which it might be evolved, the Doctor, who dearly \nloved the writings of this most meditative author, would not say. But \nthat Sir Thomas had opened the same vein of thought appears in what \nDr. Johnson censured in \u201ca very fanciful and indefensible section\u201d of \nhis Christian Morals; for there, and not among his Pseudodoxia \nEpidemica, that is to say Vulgar Errors, the passage is found. Our \nDoctor would not only have deemed it defensible, but would have proved \nit to be so by defending it. \u201cSince the brow,\u201d says the Philosopher of \nNorwich, \u201cspeaks often truth, since eyes and noses have tongues, and \nthe countenance proclaims the heart and inclinations; let observation \nso far instruct thee in physiognomical lines, as to be some rule for \nthy distinction, and guide to for thy affection unto such as look most \nlike men. Mankind methinks, is comprehended in a few faces, if we \nexclude all visages which any way participate of symmetries and \nschemes of look common unto other animals. For as though man were the \nextract of the world, in whom all were _in coagulato_, which in their \nforms were _in soluto_, and at extension, we often observe that men do \nmost act those creatures whose constitution, parts and complexion, do \nmost predominate in their mixtures. This is a corner-stone in \nphysiognomy, and holds some truth not only in particular persons but \nalso in whole nations.\u201d\n\nBut Dr. Johnson must cordially have assented to Sir Thomas Browne's \ninferential admonition. \u201cLive,\u201d says that Religious Physician and \nChristian Moralist,\u2014\u201clive unto the dignity of thy nature, and leave it \nnot disputable at last whether thou hast been a man, or since thou art \na composition of man and beast, how thou hast predominantly passed thy \ndays, to state the denomination. Un-man not, therefore, thyself by a \nbestial transformation, nor realize old fables. Expose not thyself by \nfourfooted manners unto monstrous draughts and caricature \nrepresentations. Think not after the old Pythagorean concert what \nbeast thou mayest be after death. Be not under any brutal \nmetempsychosis while thou livest and walkest about erectly under that \nscheme of man. In thine own circumference, as in that of the earth, \nlet the rational horizon be larger than the sensible, and the circle \nof reason than of sense: let the divine part be upward, and the region \nof beast below: otherwise it is but to live invertedly, and with thy \nhead unto the heels of thy antipodes. Desert not thy title to a divine \nparticle and union with invisibles. Let true knowledge and virtue tell \nthe lower world thou art a part of the higher. Let thy thoughts be of \nthings which have not entered into the hearts of beasts; think of \nthings long past, and long to come; acquaint thyself with the \nchoragium of the stars, and consider the vast expansion beyond them. \nLet intellectual tubes give thee a glance of things which visive \norgans reach not. Have a glimpse of incomprehensible, and thoughts of \nthings, which thoughts but tenderly touch. Lodge immaterials in thy \nhead, ascend unto invisibles; fill thy spirit with spirituals, with \nthe mysteries of faith, the magnalities of religion, and thy life with \nthe honour of God; without which, though giants in wealth and dignity, \nwe are but dwarfs and pygmies in humanity, and may hold a pitiful rank \nin that triple division of mankind into heroes, men and beasts. For \nthough human souls are said to be equal, yet is there no small \ninequality in their operations; some maintain the allowable station of \nmen, many are far below it; and some have been so divine as to \napproach the apogeum of their natures, and to be in the confinium of \nspirits.\u201d\n\n\n\n\nCHAPTER CCX.\n\nA QUOTATION FROM BISHOP BERKELEY, AND A HIT AT THE SMALL CRITICS.\n\n_Plusieurs blameront l'entassement de passages que l'on vient de voir; \nj'ai pr\u00e9vu leurs d\u00e9dains, leurs d\u00e9go\u00fbts, et leurs censures \nmagistrales; et n'ai pas voulu y avoir \u00e9gard._\n\nBAYLE.\n\n\nHere I shall inform the small critic, what it is, \u201ca thousand pounds \nto one penny,\u201d as the nursery song says, or as the newspaper reporters \nof the Ring have it, Lombard Street to a China Orange,\u2014no small critic \nalready knows, whether he be diurnal, hebdomadal, monthly or \ntrimestral,\u2014that a notion of progressive Life is mentioned in Bishop \nBerkeley's Minute Philosopher, not as derived from any old system of \nphilosophy or religion, but as the original speculation of one who \nbelonged to a club of Freethinkers. Another member of that worshipful \nsociety explains the system of his acquaintance, thus:\n\n\u201cHe made a threefold partition of the human species into Birds, Beasts \nand Fishes, being of opinion that the Road of Life lies upwards in a \nperpetual ascent, through the scale of Being: in such sort, that the \nsouls of insects after death make their second appearance in the shape \nof perfect animals, Birds, Beasts or Fishes; which upon their death \nare preferred into human bodies, and in the next stage into Beings of \na higher and more perfect kind. This man we considered at first as a \nsort of heretic, because his scheme seemed not to consist with our \nfundamental tenet, the Mortality of the Soul: but he justified the \nnotion to be innocent, inasmuch as it included nothing of reward or \npunishment, and was not proved by any argument which supposed, or \nimplied either incorporeal spirit, or Providence, being only inferred, \nby way of analogy, from what he had observed in human affairs, the \nCourt, the Church, and the Army, wherein the tendency is always \nupwards, from lower posts to higher. According to this system, the \nFishes are those men who swim in pleasure, such as _petits maitres_, \n_bons vivans_, and honest fellows. The Beasts are dry, drudging, \ncovetous, rapacious folk, and all those addicted to care and business \nlike oxen, and other dry land animals, which spend their lives in \nlabour and fatigue. The Birds are airy, notional men, Enthusiasts, \nProjectors, Philosophers, and such like; in each species every \nindividual retaining a tincture of his former state, which constitutes \nwhat is called genius.\u201d\n\nThe quiet reader who sometimes lifts his eyes from the page (and \ncloses them perhaps) to meditate upon what he has been reading, will \nperhaps ask himself wherefore I consider it to be as certain that no \nsmall critic should have read the Minute Philosopher, as that children \ncan not be drowned while \u201csliding on dry ground?\u201d\u2014My reason for so \nthinking is, that small critics never read any thing so good. Like \ntown ducks they dabble in the gutter, but never purify themselves in \nclear streams, nor take to the deep waters.\n\n\n\n\nCHAPTER CCXI.\n\nSOMETHING IN HONOUR OF BISHOP WATSON.\u2014CUDWORTH.\u2014JACKSON OF OXFORD AND \nNEWCASTLE.\u2014A BAXTERIAN SCRUPLE.\n\n_S'il y a des lecteurs qui se soucient peu de cela, on les prie de se \nsouvenir qu'un auteur n'est pas oblig\u00e9 \u00e0 ne rien dire que ce qui est \nde leur go\u00fbt._\n\nBAYLE.\n\n\nHad my ever-by-me-to-be-lamented friend, and from this time forth, I \ntrust, ever-by-the-public-to-be-honoured-philosopher, been a Welshman; \nor had he lived to become acquainted with the treasures of Welsh lore \nwhich Edward Williams, William Owen, and Edward Davies, the Curate of \nOlveston, have brought to light; he would have believed in the Bardic \nsystem as heartily as the Glamorganshire and Merionethshire Bards \nthemselves, and have fitted it, without any apprehension of heresy, to \nhis own religious creed. And although he would have perceived with the \nCurate of Olveston (worthy of the best Welsh Bishoprick for his \nlabours; O George the Third, why did no one tell thee that he was so, \nwhen he dedicated to thee his Celtic Researches?)\u2014although (I say) he \nwould have perceived that certain of the Druidical rites were derived \nfrom an accursed origin,\u2014a fact authenticated by their abominations, \nand rendered certain by the historical proof that the Celtic language \naffords in both those dialects wherein any genuine remains have been \npreserved,\u2014that knowledge would still have left him at liberty to \nadopt such other parts of the system as harmonized with his own \nspeculations, and were not incompatible with the Christian faith. How \nhe would have reconciled them shall be explained when I have taken \nthis opportunity of relating something of the late Right Reverend \nFather in God, Richard Watson, Lord Bishop of Llandaff, which is more \nto his honour than anything that he has related of himself. He gave \nthe Curate of Olveston, upon George Hardinge's recommendation, a Welsh \nRectory, which though no splendid preferment, placed that patient, and \nlearned, and able and meritorious _poor_ man, in a respectable \nstation, and conferred upon him (as he gratefully acknowledged) the \ncomfort of independence.\n\nMy friend had been led by Cudworth to this reasonable conclusion that \nthere was a theology of divine tradition, or revelation, or a divine \ncabala, amongst the Hebrews first, and from them afterward \ncommunicated to the Egyptians and other nations. He had learnt also \nfrom that greater theologian Jackson of Corpus (whom the Laureate \nSouthey (himself to be commended for so doing,) loses no opportunity \nof commending)[1] that divine communion was not confined to the \nIsraelites before their distinction from other nations and that \n\u201cidolatry and superstition could not have increased so much in the old \nworld, unless there had been evident documents of a divine power in \nages precedent;\u201d for \u201cstrange fables and lying wonders receive being \nfrom notable and admirable decayed truths, as baser creatures do life \nfrom the dissolution of more noble bodies.\u201d These were the deliberate \nopinions of men not more distinguished among their contemporaries and \neminent above their successors, for the extent of their erudition than \nremarkable for capacity of mind and sobriety of judgment. And with \nthese the history of the Druidical system entirely accords. It arose \n\u201cfrom the gradual or accidental corruption of the patriarchal \nreligion, by the abuse of certain commemorative honours which were \npaid to the ancestors of the human race, and by the admixture of \nSab\u00e6an idolatry;\u201d and on the religion thus corrupted some Canaanite \nabominations were engrafted by the Ph\u0153nicians. But as in other \napostacies, a portion of original truth was retained in it.\n\n[Footnote 1: Since Southey's death, Jackson's Works, to the much \nsatisfaction of all sound theologians, have been reprinted at the \nClarendon Press. I once heard Mr. Parker the Bookseller\u2014the Uncle of \nthe present Mr. Parker\u2014say, that he recollected the sheets of the \nFolio Edition being used as wrappers in the shops! Alexander's dust as \na bung to a beer-barrel, quotha!]\n\nIndeed just as remains of the antediluvian world are found everywhere \nin the bowels of the earth, so are traces not of scriptural history \nalone, but of prim\u00e6val truths to be discovered in the tradition of \nsavages, their wild fables, and their bewildered belief; as well as in \nthe elaborate systems of heathen mythology and the principles of what \nmay deserve to be called divine philosophy. The farther our researches \nare extended the more of these collateral proofs are collected, and \nconsequently the stronger their collective force becomes. Research and \nreflection lead also to conclusions as congenial to the truly \nchristian heart as they may seem startling to that which is christian \nin every thing except in charity. Impostors acting only for their own \npurposes have enunciated holy truths, which in many of their followers \nhave brought forth fruits of holiness. True miracles have been worked \nin false religions. Nor ought it to be doubted that prayers which have \nbeen directed to false Gods in erring, but innocent, because \nunavoidable misbelief, have been heard and accepted by that most \nmerciful Father, whose eye is over all his creatures, and who hateth \nnothing that he hath made.\u2014Here be it remarked that Baxter has \nprotested against this fine expression in that paper of exceptions \nagainst the Common Prayer which he prepared for the Savoy Meeting, and \nwhich his colleagues were prudent enough to set aside, lest it should \ngive offence, they said, but probably because the more moderate of \nthem were ashamed of its frivolous and captious cavillings; the \nCollect in which it occurs, he said, hath no reason for appropriation \nto the first day of Lent, and this part of it is unhandsomely said, \nbeing true only in a formal sense _qu\u00e2 talis_, for \u201che hateth all the \nworks of iniquity.\u201d Thus did he make iniquity the work of God, a \nblasphemy from which he would have revolted with just abhorrence if it \nhad been advanced by another person: but dissent had become in him a \ncachexy of the intellect.\n\n\n\n\nCHAPTER CCXII.\n\nSPECULATIONS CONNECTED WITH THE DOCTOR'S THEORY.\u2014DOUBTS AND \nDIFFICULTIES.\n\n_Voil\u00e0 bien des mysteres, dira-t-on; j'en conviens; aussi le sujet le \nm\u00e9rite-t-il bien. Au reste, il est certain que ces mysteres ne cachent \nrien de mauvais._\n\nGOMGAM.\n\n\nBut although the conformity of the Bardic system to his own notions of \nprogressive existence would have appeared to the Doctor\n\n          \u2014confirmation strong\n  As proof of holy writ,\u2014\n\nhe would have assented to that system no farther than such preceding \nconformity extended. Holding it only as the result of his own \nspeculations,\u2014as hypothesis,\u2014a mere fancy,\u2014a toy of the mind,\u2014a \nplaything for the intellect in its lighter moments, and sometimes in \nits graver ones the subject of a dream,\u2014he valued it accordingly. And \nyet the more he sported with it, and the farther he pursued it in his \nreveries, the more plausible it appeared, and the better did it seem \nto explain some of the physical phenomena, and some of the else \nseemingly inexplicable varieties of human nature. It was Henry More's \nopinion that the Pre-existence of the Soul, which is so explicit and \nfrequent a doctrine of the Platonists, \u201cwas a tenet for which there \nare many plausible reasons, and against which there is nothing \nconsiderable to be alleged; being a key, he said, for some main \nmysteries of Providence which no other can so handsomely unlock.\u201d More \nhowever, the Doctor thought might be advanced against that tenet, than \nagainst his own scheme, for to that no valid objection could be \nopposed. But the metempsychosis in a descending scale as a scheme of \npunishment would have been regarded by him as one of those corruptions \nwhich the Bards derived from the vain philosophy or false religions of \nthe Levant.\n\nNot that this part of their scheme was without a certain plausibility \non the surface which might recommend it to inconsiderate minds. He \nhimself would have thought that no Judge ever pronounced a more just \ndecision than the three Infernal Lord Chancellors of the dead would \ndo, if they condemned his townsman the pettyfogger to skulk upon earth \nagain as a pole-cat, creep into holes as an earwig, and be flattened \nagain between the thumbnails of a London chambermaid, or exposed to \nthe fatal lotion of Mr. Tiffin, bug-destroyer to his Majesty. It was \nfitting he thought that every keen sportsman, for once at least should \ntake the part of the inferior creature in those amusements of the \nfield which he had followed so joyously, and that he should be winged \nin the shape of a partridge, run down in the form of a hare by the \nhounds, and Act\u00e6onized in a stag: that the winner of a Welsh main \nshould be the cock of one, and die of the wounds received in the last \nfight; that the merciless postmaster should become a posthorse at his \nown inn; and that they who have devised, or practised, or knowingly \npermitted any wanton cruelty for the sake of pampering their \nappetites, should in the next stage of their existence, feel in their \nown person the effect of those devices, which in their human state \nthey had only tasted. And not being addicted himself to \u201cthe most \nhonest, ingenuous, quiet, and harmless art of angling,\u201d (forgive him \nSir Humphrey Davy! forgive him Chantrey! forgive him, thou best of all \npublishers, John Major, who mightest write _Ne plus ultra_ upon thy \nedition of any book which thou delightest to honour) he allowed that \neven Izaak Walton of blessed memory could not have shown cause for \nmitigation of the sentence, if Rhadamanthus and his colleagues in the \nCourt below, had condemned him to be spitted upon the hook of some \ndear lover and ornament of the art, in the shape of \u201ca black snail \nwith his belly slit to shew the white;\u201d or of a perch which of fish, \nhe tells us, is the longest lived on a hook; or sewed him \nmetempsycho-sized into a frog, to the arming iron, with a fine needle \nand silk, with only one stitch, using him in so doing, according to \nhis own minute directions, as if he loved him, that is, harming him as \nlittle as he possibly might, that he might live the longer.\n\nThis would be fitting he thought, and there would have been enough of \npurgatory in it to satisfy the sense of vindictive justice, if any \nscheme of purgatory had been reconcilable with his scriptural belief. \nBishop Hall has a passage in his Choice Helps for a Pious spirit, \nwhich might be taken in the sense of this opinion, though certainly no \nsuch meaning was intended by the writer. \u201cMan,\u201d he says, \u201cas he \nconsists of a double nature, flesh and spirit, so is he placed in a \nmiddle rank, betwixt an angel, which is a spirit, and a beast, which \nis flesh: partaking of the qualities and performing the acts of both. \nHe is angelical in his understanding, in his sensual affections \nbestial; and to whether of these he most incline and comforteth \nhimself, that part wins more of the other, and gives a denomination to \nhim; so as he that was before half angel, half beast, if he be drowned \nin sensuality, hath lost the angel and is become a beast; if he be \nwholly taken up with heavenly meditations, he hath quit the beast, and \nis improved angelical. It is hard to hold an equal temper, either he \nmust degenerate into a beast, or be advanced to an angel.\u201d\n\nHad the Doctor held this opinion according to the letter, and believed \nthat those who brutalized their nature in the stage of humanity, were \ndegraded to the condition of brutes after death, he could even have \npersuaded himself that intelligible indications of such a \ntransmigration might be discovered in the eyes of a dog when he looks \nto some hard master for mercy, or to some kind one for notice, and as \nit were for a recognition of the feelings and thoughts which had no \nother means of expression. But he could not have endured to think it \npossible that the spaniel who stood beside him in mute supplication, \nwith half-erected ears, looking for a morsel of food, might be a \nfriend or relation; and that in making a troublesome or a thievish cur \nslink away with his tail between his legs, he might be hurting the \nfeelings of an old acquaintance.\n\nAnd indeed on the whole it would have disturbed his sense of order, to \nthink that while some inferior creatures were innocently and \nunconsciously ascending in the scale of existence through their \nappointed gradations, others were being degraded to a condition below \nhumanity for their sins committed in the human state. Punishment such \ndegradation could not be deemed, unless the soul so punished retained \nits consciousness; and such consciousness would make it a different \nbeing from those who were externally of its fellow kind, and thus \nwould the harmony of nature be destroyed: and to introduce discord \nthere were to bring back Chaos. Bad enough as he saw is the inequality \nwhich prevails among mankind, though without it men would soon be all \nupon the dead level of animal and ferine life: But what is it to that \nwhich would appear in the lower world, if in the same species some \nindividuals were guided only by their own proper instincts, and others \nendued with the consciousness of a human and reasonable mind.\n\nThe consequences also of such a doctrine where it was believed could \nnot but lead to pitiable follies, and melancholy superstitions. Has \nhumanity ever been put to a viler use than by the Banians at Surat, \nwho support a hospital for vermin in that city, and regale the souls \nof their friends who are undergoing penance in the shape of fleas, or \nin loathsome pedicular form, by hiring beggars to go in among them, \nand afford them pasture for the night!\n\nEven from his own system consequences followed which he could not \nreconcile to his wishes. Fond as he was of animals, it would have been \na delight to him if he could have believed with the certainty of faith \nthat he should have with him in Heaven all that he had loved on earth. \nBut if they were only so many vehicles of the living spirit during its \nascent to humanity,\u2014only the egg, the caterpillar and the aurelia from \nwhich the human but immortal Psyche was to come forth at last, then \nmust their uses be at an end in this earthly state: and Paradise he \nwas sometimes tempted to think would want something if there were no \nbeautiful insects to hover about its flowers, no birds to warble in \nits groves or glide upon its waters,\u2014would not be the Paradise he \nlonged for unless the lion were there to lie down with the lamb, and \nthe antelope reclined its gentle head upon the leopard's breast. \nFitting and desirable and necessary he considered the extinction of \nall noxious kinds, all which were connected with corruption, and might \nstrictly be said to be of the earth earthly. But in his Paradise he \nwould fain have whatever had been in Eden, before Paradise was lost, \nexcept the serpent.\n\n\u201cI can hardly,\u201d says an English officer who was encamped in India near \na lake overstocked with fish, \u201cI can hardly censure the taste of the \nIndians who banish from a consecrated pond, the net of the fisher, the \nangler's hook and the fowler's gun. Shoals of large fish giving life \nto the clear water of a large lake covered with flocks of aquatic \nbirds, afford to the sight a gratification which would be ill \nexchanged for the momentary indulgence of appetite.\u201d My excellent \nfriend would heartily have agreed with this Englishman: but in the \nwaters of Paradise he would have thought, neither did the fish prey \nupon each other, nor the birds upon them, death not being necessary \nthere as the means of providing aliment for life.\n\nThat there are waters in the Regions of the Blessed, Bede it is said, \nassures us for this reason, that they are necessary there to temper \nthe heat of the Sun. And Cornelius \u00e0 Lapide has found out a most \nadmirable use for them above the firmament,\u2014which is to make rivers \nand fountains and waterworks for the recreation of the souls in bliss, \nwhose seat is in the Empyrean Heaven.\n\n\u201cIf an herd of kine,\u201d says Fuller, \u201cshould meet together to fancy and \ndefine happiness,\u2014(that is to imagine a Paradise for themselves,)\u2014they \nwould place it to consist in fine pastures, sweet grass, clear water, \nshadowy groves, constant summer; but if any winter, then warm shelter \nand dainty hay, with company after their kind, counting these low \nthings the highest happiness, because their conceit can reach no \nhigher. Little better do the heathen poets describe Heaven, paving it \nwith pearl and roofing it with stars, filling it with Gods and \nGoddesses, and allowing them to drink, (as if without it, no poet's \nParadise) nectar and ambrosia.\u201d\n\n\n\n\nCHAPTER CCXIII.\n\nBIRDS OF PARADISE.\u2014THE ZIZ.\u2014STORY OF THE ABBOT OF ST. SALVADOR DE \nVILLAR.\u2014HOLY COLETTE'S NONDESCRIPT PET.\u2014THE ANIMALCULAR \nWORLD.\u2014GIORDANO BRUNO.\n\n  And so I came to Fancy's meadows, strow'd\n            With many a flower;\n  Fain would I here have made abode,\n  But I was quickened by my hour.\n\nHERBERT.\n\n\nHindoos and Mahommedans have stocked their heavens not only with \nmythological monsters but with beautiful birds of celestial kind. They \nwho have read Thalaba will remember the\n\n  Green warbler of the bowers of Paradise:\n\nand they who will read the history of the Nella-Rajah,\u2014which whosoever \nreads or relates, shall (according to the author) enjoy all manner of \nhappiness and planetary bliss,\u2014that is to say, all the good fortune \nthat can be bestowed by the nine great luminaries which influence \nhuman events,\u2014they who read that amusing story will find that in the \nworld of Daivers, or Genii, there are milk white birds called Aunnays, \nremarkable for the gracefulness of their walk, wonderfully endowed \nwith knowledge and speech, incapable of deceit, and having power to \nlook into the thoughts of men.\n\nThese creatures of imagination are conceived in better taste than the \nRabbis have displayed in the invention of their great bird Ziz, whose \nhead when he stands in the deep sea reaches up to Heaven; whose wings \nwhen they are extended darken the sun; and one of whose eggs happening \nto fall crushed three hundred cedars and breaking in the fall, drowned \nsixty cities in its yolk. That fowl is reserved for the dinner of the \nJews in heaven, at which Leviathan is to be the fish, and Behemoth the \nroast meat. There will be cut and come again at all of them; and the \ncarvers of whatever rank in the hierarchy they may be, will have no \nsinecure office that day.\n\nThe monks have given us a prettier tale;\u2014praise be to him who \ncomposed,\u2014but the lyar's portion to those who made it pass for truth. \nThere was an Abbot of S. Salvador de Villar who lived in times when \npiety flourished, and Saints on earth enjoyed a visible communion with \nHeaven. This holy man used in the intervals of his liturgical duties \nto recreate himself by walking in a pine forest near his monastery, \nemploying his thoughts the while in divine meditations. One day when \nthus engaged during his customary walk, a bird in size and appearance \nresembling a black bird alighted before him on one of the trees, and \nbegan so sweet a song, that in the delight of listening the good Abbot \nlost all sense of time and place, and of all earthly things, remaining \nmotionless and in extasy. He returned not to the Convent at his \naccustomed hour, and the Monks supposed that he had withdrawn to some \nsecret solitude; and would resume his office when his intended \ndevotion there should have been compleated. So long a time elapsed \nwithout his reappearance that it was necessary to appoint a substitute \nfor him _pro tempore_; his disappearance and the forms observed upon \nthis occasion being duly registered. Seventy years past by, during all \nwhich time no one who entered the pine forest ever lighted upon the \nAbbot, nor did he think of any thing but the bird before him, nor hear \nany thing but the song which filled his soul with contentment, nor \neat, nor drink, nor sleep, nor feel either want or weariness or \nexhaustion. The bird at length ceased to sing and took flight: and the \nAbbot then as if he had remained there only a few minutes returned to \nthe monastery. He marvelled as he approached at certain alterations \nabout the place, and still more when upon entering the house, he knew \nnone of the brethren whom he saw, nor did any one appear to know him. \nThe matter was soon explained, his name being well known, and the \nmanner of his disappearance matter of tradition there as well as of \nrecord: miracles were not so uncommon then as to render any proof of \nidentity necessary, and they proposed to reinstate him in his office. \nBut the holy man was sensible that after so great a favour had been \nvouchsafed him, he was not to remain a sojourner upon earth: so he \nexhorted them to live in peace with one another, and in the fear of \nGod, and in the strict observance of their rule, and to let him end \nhis days in quietness; and in a few days, even as he expected, it came \nto pass, and he fell asleep in the Lord.\n\nThe dishonest monks who for the honour of their Convent and the lucre \nof gain palmed this lay (for such in its origin it was) upon their \nneighbours as a true legend, added to it, that the holy Abbot was \ninterred in the cloisters; that so long as the brethren continued in \nthe observance of their rule, and the place of his interment was \ndevoutly visited, the earth about it proved a certain cure for many \nmaladies, but that in process of time both church and cloisters became \nso dilapidated through decay of devotion, that cattle strayed into \nthem, till the monks and the people of the vicinity were awakened to a \nsense of their sin and of their duty, by observing that every animal \nwhich trod upon the Abbot's grave, fell and broke its leg.[1] The \nrelics therefore were translated with due solemnity, and deposited in \na new monument, on which the story of the miracle, _in perpetuam rei \nmemoriam_, was represented in bas-relief.\n\n[Footnote 1: Superstition is confined to no country, but is spread, \nmore or less, over all. The classical reader will call to mind what \nHerodotus tells happened in the territory of Agyll\u00e6i. _Clio. c. 167, \n\u1f10\u03b3\u03af\u03bd\u03b5\u03c4\u03bf \u03b4\u03b9\u03ac\u03c3\u03c4\u03c1\u03bf\u03c6\u03b1 \u03ba\u03b1\u1f76 \u1f14\u03bc\u03c0\u03b7\u03c1\u03b1 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03cc\u03c0\u03bb\u03b7\u03ba\u03c4\u03b1, \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03c0\u03c1\u03cc\u03b2\u03b1\u03c4\u03b1 \u03ba\u03b1\u1f76 \n\u1f51\u03c0\u03bf\u03b6\u03cd\u03b3\u03b9\u03b1 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9._]\n\nThe Welsh have a tradition concerning the Birds of Rhianon,\u2014a female \npersonage who hath a principal part in carrying on the spells in Gwlad \nyr Hud or the Enchanted Land of Pembrokeshire. Whoso happened to hear \nthe singing of her birds, stood seven years listening, though he \nsupposed the while that only an hour or two had elapsed. Owen Pughe \ncould have told us more of these Birds.\n\nSome Romish legends speak of birds which were of no species known on \nearth and who by the place and manner of their appearances were \nconcluded to have come from Paradise, or to have been celestial \nspirits in that form. Holy Colette of portentous sanctity, the \nReformeress of the Poor Clares, and from whom a short-lived variety of \nthe Franciscans were called Colettines, was favoured, according to her \nbiographers, with frequent visits by a four-footed pet, which was no \nmortal creature. It was small, resembling a squirrel in agility, and \nan ermine in the snowy whiteness of its skin, but not in other \nrespects like either; and it had this advantage over all earthly pets, \nthat it was sweetly and singularly fragrant. It would play about the \nsaint, and invite her attention by its gambols. Colette felt a \npeculiar and mysterious kind of pleasure when it showed itself; and \nfor awhile not supposing that there was anything supernatural in its \nappearance, endeavoured to catch it, for she delighted in having lambs \nand innocent birds to fondle: but though the Nuns closed the door, and \nused every art and effort to entice or catch it, the little \nnondescript always either eluded them, or vanished; and it never \ntasted of any food which they set before it. This miracle being unique \nin its kind is related with becoming admiration by the chroniclers of \nthe Seraphic Order; as it well may, for, for a monastic writer to \ninvent a new miracle of any kind evinces no ordinary power of \ninvention.\n\nIf this story be true, and true it must be unless holy Colette's \nreverend Roman Catholic biographers are liars, its truth cannot be \nadmitted _sans tirer \u00e0 consequence_; and it would follow as a \ncorollary not to be disputed, that there are animals in the world of \nAngels. And on the whole it accorded with the general bearing of the \nDoctor's notions (notions rather than opinions he liked to call them \nwhere they were merely speculative) to suppose that there may be as \nmuch difference between the zoology of that world, and of this, as is \nfound in the zoology and botany of widely distant regions here, \naccording to different circumstances of climate: and rather to imagine \nthat there were celestial birds, beasts, fishes, and insects, exempt \nfrom evil, and each happy in its kind to the full measure of its \ncapacity for happiness, than to hold the immortality of brutes. \nCudworth's authority had some weight with him on this subject, where \nthe Platonical divine says that as \u201chuman souls could not possibly be \ngenerated out of matter, but were sometime or other created by the \nAlmighty out of nothing preexisting, either in generations, or before \nthem,\u201d so if it be admitted that brute animals are \u201cnot mere machines, \nor _automata_ (as some seem inclinable to believe), but conscious and \nthinking beings; then from the same principle of reason, it will \nlikewise follow, that their souls cannot be generated out of matter \nneither, and therefore must be derived from the fountain of all life, \nand created out of nothing by Him: who, since he can as easily \nannihilate as create, and does all for the best, no man need at all to \ntrouble himself about their permanency, or immortality.\u201d\n\nNow though the Doctor would have been pleased to think, with the rude \nIndian, that when he was in a state of existence wherein no evil could \nenter\n\n  His faithful dog should bear him company,\n\nhe felt the force of this reasoning; and he perceived also that \nsomething analogous to the annihilation there intended, might be \ndiscerned in his own hypothesis. For in what may be called the visible \ncreation he found nothing resembling that animalcular world which the \nmicroscope has placed within reach of our senses; nothing like those \nmonstrous and prodigious forms which Leeuwenhoeck, it must be \nbelieved, has faithfully delineated.\u2014Bishop has a beautiful epigram \nupon the theme _\u03ba\u03b1\u03bb\u1f70 \u03c0\u03ad\u03c6\u03b1\u03bd\u03c4\u03b1\u03b9_\n\n  When thro a chink,[2] a darkened room\n      Admits the solar beam,\n  Down the long light that breaks the gloom,\n      Millions of atoms stream.\n\n  In sparkling agitation bright,\n      Alternate dies they bear;\n  Too small for any sense but sight,\n      Or any sight, but _there_.\n\n  Nature reveals not all her store\n      To human search, or skill;\n  And when she deigns to shew us more\n      She shows us Beauty still.\n\nBut the microscopic world affords us exceptions to this great moral \ntruth. The forms which are there discovered might well be called\n\n  Abominable, inutterable, and worse\n  Than fables yet have feign'd, or fear conceived,\n  Gorgons and Hydras, and Chim\u00e6ras dire.\n\nSuch verily they would be, if they were in magnitude equal to the \ncommon animals by which we are surrounded. But Nature has left all \nthese seemingly misformed creatures in the lowest stage of \nexistence,\u2014the circle of inchoation; neither are any of the hideous \nforms of insects repeated in the higher grades of animal life; the sea \nindeed contains creatures marvellously uncouth and ugly, _beaucoup \nplus de monstres, sans comparaison, que la terre,_ and the Sieur de \nBrocourt, who was as curious in collecting the opinions of men as our \nphilosopher, though no man could make more dissimilar uses of their \nknowledge, explains it _\u00e0 cause de la facilit\u00e9 de la generation qui \nest en elle, dont se procreent si diverses figures, \u00e0 raison de la \ngrande chaleur qui se trouve en la mer, l'humeur y estant gras, et \nl'aliment abondant; toute generation se faisant par chaleur et \nhumidit\u00e9, qui produisent toutes choses._ With such reasoning our \nDoctor was little satisfied; it was enough to know that as the sea \nproduces monsters, so the sea covers them, and that fish are evidently \nlower in the scale of being than the creatures of earth and air. It is \nthe system of Nature then that whatever is unseemly should be left in \nthe earliest and lowest stages; that life as it ascends should cast \noff all deformity, as the butterfly leaves its _exuvi\u00e6_ when its \nperfect form is developed; and finally that whatever is imperfect \nshould be thrown off, and nothing survive in immortality but what is \nbeautiful as well as good.\n\n[Footnote 2: The Reader may not be displeased to read the following \nbeautiful passage from Jeremy Taylor.\n\n\u201cIf God is glorified in the sun and moon, in the rare fabric of the \nhoneycombs, in the discipline of bees, in the economy of pismires, in \nthe little houses of birds, in the curiosity of an eye, God being \npleased to delight in those little images and reflexes of himself from \nthose pretty mirrors, which, _like a crevice in the wall, through a \nnarrow perspective, transmit the species of a vast excellency_: much \nrather shall God be pleased to behold himself in the glasses of our \nobedience, in the emissions of our will and understanding; these being \nrational and apt instruments to express him, far better than the \nnatural, as being near communications of himself.\u201d\u2014_Invalidity of a \nlate or Death-bed Repentance_, _Vol. v. p. 464_.]\n\nHe was not acquainted with the speculation, or conception (as the \nPhilotheistic philosopher himself called it) of Giordano Bruno, that \n_deformium animalium form\u00e6, formos\u00e6 sunt in c\u0153lo_. Nor would he have \nassented to some of the other opinions which that pious and high \nminded victim of papal intolerance, connected with it. That \n_metallorum in se non lucentium form\u00e6, lucent in planetis suis_, he \nmight have supposed, if he had believed in the relationship between \nmetals and planets. And if Bruno's remark applied to the Planets only, \nas so many other worlds, and did not regard the future state of the \ncreatures of this our globe, the Doctor might then have agreed to his \nassertion that _non enim homo, nec animalia, nec metalla ut hic sunt, \nillic existunt_. But the Philotheist of Nola, in the remaining part of \nthis his twelfth _Conceptus Idearum_ soared above the Doctor's pitch: \n_Quod nempe hic discurrit_, he says, _illic actu viget, discursione \nsuperiori. Virtutes enim qu\u00e6 versus materiam explicantur: versus actum \nprimum uniuntur, et complicantur. Unde patet quod dicunt Platonici, \nideam quamlibet rerum etiam non viventium, vitam esse et \nintelligentiam quandam. Item et in Prim\u00e2 Mente unam esse rerum omnium \nideam. Illuminando igitur, vivificando, et uniendo est quod te \nsuperioribus agentibus conformans, in conceptionem et retentionem \nspecierum efferaris._ Here the Philosopher of Doncaster would have \nfound himself in the dark, but whether because \u201cblinded by excess of \nlight,\u201d or because the subject is within the confines of uttermost \ndarkness, is not for me his biographer to determine.\n\n\n\n\nCHAPTER CCXIV.\n\nFURTHER DIFFICULTIES.\u2014QUESTION CONCERNING INFERIOR APPARITIONS.\u2014BLAKE \nTHE PAINTER, AND THE GHOST OF A FLEA.\n\n_In amplissim\u00e2 caus\u00e2, quasi magno mari, pluribus ventis sumus vecti._\n\nPLINY.\n\n\nThere was another argument against the immortality of brutes, to which \nit may be, he allowed the more weight, because it was of his own \nexcogitating. Often as he had heard of apparitions in animal forms, \nall such tales were of some spirit or hobgoblin which had assumed that \nappearance; as, for instance that _simulacrum admodum monstruosum_, \nthat portentous figure in which Pope Gregory the ninth after his death \nwas met roaming about the woods by a holy hermit: it was in the form \nof a wild beast with the head of an ass, the body of a bear, and the \ntail of a cat. Well might the good hermit fortify himself with making \nthe sign of the cross when he beheld this monster: he approved himself \na courageous man by speaking to the apparition which certainly was not \n\u201cin such a questionable shape\u201d as to invite discourse: and we are \nbeholden to him for having transmitted to posterity the bestial Pope's \nconfession, that because he had lived an unreasonable and lawless \nlife, it was the will of God and of St. Peter whose chair he had \ndefiled by all kinds of abominations, that he should thus wander about \nin a form of ferine monstrosity.\n\nHe had read of such apparitions, and been sufficiently afraid of \nmeeting a barguest[1] in his boyish days; but in no instance had he \never heard of the ghost of an animal. Yet if the immaterial part of \nsuch creatures survived in a separate state of consciousness why \nshould not their spirits sometimes have been seen as well as those of \nour departed fellow creatures? No cock or hen ghost ever haunted its \nown barn door; no child was ever alarmed by the spirit of its pet \nlamb; no dog or cat ever came like a shadow to visit the hearth on \nwhich it rested when living. It is laid down as a certain truth \ndeduced from the surest principles of demonology by the Jesuit \nThyr\u00e6us, who had profoundly studied that science that whenever the \napparition of a brute beast or monster was seen, it was a Devil in \nthat shape. _Quotiescumque sub brutorum animantium forma conspiciuntur \nspiritus, quotiescumque monstra exhibentur dubium non est,_ \nautoprosopos _adesse D\u00e6moniorum spiritus._ For such forms were not \nsuitable for human spirits, but for evil Demons they were in many \nrespects peculiarly so: and such apparitions were frequent.\n\n[Footnote 1: A northern word, used in Cumberland and Yorkshire. \nBrocket and Grose neither of them seem aware that this spirit or d\u00e6mon \nhad the form of the beast. Their derivations are severally \u201c_Berg_ a \nhill, and _geest_ ghost;\u201d\u2014\u201c_Bar_, a gate or style, and _gheist_.\u201d\n\nThe locality of the spirit will suggest a reference to the Icelandic \n_Berserkr_. In that language _Bera_ and _Bersi_ both signify a \n_bear_.]\n\nThus the Jesuit reasoned, the possibility that the spirit of a brute \nmight appear never occurring to him, because he would have deemed it \nheretical to allow that there was anything in the brute creation \npartaking of immortality. No such objection occurred to the Doctor in \nhis reasonings upon this point. His was a more comprehensive creed; \nthe doubt which he felt was not concerning the spirit of brute \nanimals, but whether it ever existed in a separate state after death, \nwhich the Ghost of one, were there but one such appearance well \nattested, would sufficiently prove.\n\nHe admitted indeed that for every authenticated case of an apparition, \na peculiar cause was to be assigned, or presumed; but that for the \napparition of an inferior animal, there could in general be no such \ncause. Yet cases are imaginable wherein there might be such peculiar \ncause, and some final purpose only to be brought about by such \npreternatural means. The strong affection which leads a dog to die \nupon his master's grave, might bring back the spirit of a dog to watch \nfor the safety of a living master. That no animal ghosts should have \nbeen seen afforded therefore in this judgment no weak presumption \nagainst their existence.\n\nO Dove, \u201cmy guide, philosopher and friend!\u201d that thou hadst lived to \nsee what I have seen, the portrait of the Ghost of a Flea, engraved by \nVarley, from the original by Blake! The engraver was present when the \nlikeness was taken, and relates the circumstances thus in his Treatise \non Zodiacal Physiognomy.\n\n\u201cThis spirit visited his imagination in such a figure as he never \nanticipated in an insect. As I was anxious to make the most correct \ninvestigation in my power of the truth of these visions, on hearing of \nthis spiritual apparition of a Flea, I asked him if he could draw for \nme the resemblance of what he saw. He instantly said, \u2018I see him now \nbefore me.\u2019 I therefore gave him paper and a pencil, with which he \ndrew the portrait of which a fac-simile is given in this number. I \nfelt convinced by his mode of proceeding, that he had a real image \nbefore him; for he left off, and began on another part of the paper to \nmake a separate drawing of the mouth of the Flea, which the spirit \nhaving opened, he was prevented from proceeding with the first sketch \ntill he had closed it. During the time occupied in compleating the \ndrawing, the Flea told him that all fleas were inhabited by the souls \nof such men as were by nature blood-thirsty to excess, and were \ntherefore providentially confined to the size and form of insects; \notherwise, were he himself, for instance, the size of a horse, he \nwould depopulate a great portion of the country. He added that if in \nattempting to leap from one island to another he should fall into the \nsea, he could swim, and should not be lost.\u201d\n\nThe Ghost of the Flea spoke truly when he said what a formidable beast \nhe should be, if with such power of leg and of proboscis, and such an \nappetite for blood he were as large as a horse. And if all things came \nby chance, it would necessarily follow from the laws of chance that \nsuch monsters there would be; but because all things are wisely and \nmercifully ordered, it is, that these varieties of form and power \nwhich would be hideous, and beyond measure destructive upon a larger \nscale, are left in the lower stages of being, the existence of such \ndeformity and such means of destruction there, and their non-existence \nas the scale of life ascends, alike tending to prove the wisdom and \nthe benevolence of the Almighty Creator.\n\n\n\n\nCHAPTER CCXV.\n\nFACTS AND FANCIES CONNECTING THE DOCTOR'S THEORY WITH THE VEGETABLE \nWORLD.\n\nWe will not be too peremptory herein: and build standing structures of \nbold assertions on so uncertain a foundation; rather with the \nRechabites we will live in tents of conjecture, which on better reason \nwe may easily alter and remove.\n\nFULLER.\n\n\nIt may have been observed by the attentive reader\u2014(and all my readers \nwill be attentive, except those who are in love) that although the \nDoctor traced many of his acquaintance to their prior allotments in \nthe vegetable creation, he did not discover such symptoms in any of \nthem as led him to infer that the object of his speculations had \nexisted in the form of a tree;\u2014crabbed tempers, sour plums, \ncherry-cheeks, and hearts of oak being nothing more than metaphorical \nexpressions of similitude. But it would be a rash and untenable \ndeduction were we to conclude from the apparent omission that the \narboreal world was excluded from his system. On the contrary, the \nanalogies between animal and vegetable life led him to believe that \nthe Archeus of the human frame, received no unimportant part of his \npreparatory education in the woods.\n\nSteele in a playful allegory has observed \u201cthat there is a sort of \nvegetable principle in the mind of every man when he comes into the \nworld. In infants, the seeds lie buried and undiscovered, till after a \nwhile they sprout forth in a kind of rational leaves, which are words; \nand in due season the flowers begin to appear in variety of beautiful \ncolours, and all the gay pictures of youthful fancy and imagination; \nat last the fruit knits and is formed, which is green perhaps at \nfirst, sour and unpleasant to the taste, and not fit to be gathered; \ntill ripened by due care and application, it discovers itself in all \nthe noble productions of philosophy, mathematics, close reasoning and \nhandsome argumentation. I reflected further on the intellectual leaves \nbefore mentioned, and found almost as great a variety among them as in \nthe vegetable world.\u201d In this passage, though written only as a sport \nof fancy, there was more our speculator thought, than was dreamt of in \nSteele's philosophy.\n\nEmpedocles, if the fragment which is ascribed to him be genuine, \npretended to remember that he had pre-existed not only in the forms of \nmaiden and youth, fowl and fish, but of a shrub also;\n\n  _\u1f2c\u03b4\u03b7 \u03b3\u03ac\u03c1 \u03c0\u03bf\u03c4\u1fbd \u1f10\u03b3\u1f7c \u03b3\u03b5\u03bd\u03cc\u03bc\u03b7\u03bd \u03ba\u03bf\u03cd\u03c1\u03b7 \u03c4\u03b5 \u03ba\u03cc\u03c1\u03bf\u03c2 \u03c4\u03b5,\n   \u0398\u03ac\u03bc\u03bd\u03bf\u03c2 \u03c4\u1fbd, \u03bf\u1f30\u03c9\u03bd\u03cc\u03c2 \u03c4\u03b5, \u03ba\u03b1\u1f76 \u03b5\u1f30\u03bd \u1f05\u03bb\u03b9 \u1f14\u03bb\u03bb\u03bf\u03c0\u03bf\u03c2 \u1f30\u03c7\u03b8\u1fe6\u03c2._\n\nBut upon such authority the Doctor placed as little reliance as upon \nthe pretended recollections of Pythagoras, whether really asserted by \nthat philosopher or falsely imputed to him by fablers in prose or \nverse. When man shall have effected his passage from the mortal and \nterrestrial state into the sphere where there is nothing that is \nimpure, nothing that is evil, nothing that is perishable, then indeed \nit is a probable supposition that he may look back into the lowest \ndeep from whence he hath ascended, recall to mind his progress step by \nstep, through every stage of the ascent, and understand the process by \nwhich it had been appointed for him, (applying to Plato's words a \ndifferent meaning from that in which they were intended) _\u1f10\u03ba \u03c0\u03bf\u03bb\u03bb\u1ff6\u03bd \n\u1f15\u03bd\u03b1 \u03b3\u03b5\u03b3\u03bf\u03bd\u03cc\u03c4\u03b1 \u03b5\u1f50\u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03b1 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9_, to become of many creatures, one \nhappy one. In that sphere such a retrospect would enlarge the \nknowledge, and consequently the happiness also of the soul which has \nthere attained the perfection of its nature\u2014the end for which it was \ncreated and redeemed. But any such consciousness of pre-existence \nwould in this stage of our mortal being be so incompatible with the \ncondition of humanity, that the opinion itself can be held only as a \nspeculation, of which no certainty can ever have been made known to \nman, because that alone has been revealed, the knowledge of which is \nnecessary: the philosophers therefore who pretended to it, if they \nwere sincere in the pretension (which may be doubted) are entitled to \nno more credit, than the poor hypochondriac who fancies himself a \nbottle or a tea-pot.\n\nThus our philosopher reasoned, who either in earnest or in jest, or in \nserious sportiveness, _\u03c0\u03b1\u03af\u03b6\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c3\u03c0\u03bf\u03c5\u03b4\u03ac\u03b6\u03c9\u03bd \u1f04\u03bc\u03b1_, was careful never to \nlean more upon an argument than it would bear. Sometimes he prest the \nlame and halt into his service, but it was with a clear perception of \ntheir defects, and he placed them always in positions where they were \nefficient for the service required for them, and where more valid ones \nwould not have been more available. He formed therefore, no system of \ndendranthropology, nor attempted any classification in it; there were \nnot facts enough whereon to found one. Yet in more than one \ncircumstance which observant writers have recorded, something he \nthought might be discerned which bore upon this part of the \ntheory,\u2014some traces of\n\n        those first affections,\n  Those shadowy recollections,\n\non which Wordsworth (in whose mystic strains he would have delighted) \ndwells. Thus he inferred that the soul of Xerxes must once have \nanimated a plane tree, and retained a vivid feeling connected with his \narboreal existence, when he read in Evelyn how that great king \n\u201cstopped his prodigious army of seventeen hundred thousand soldiers to \nadmire the pulchritude and procerity of one of those goodly trees; and \nbecame so fond of it, that spoiling both himself, his concubines, and \ngreat persons of all their jewels, he covered it with gold, gems, \nnecklaces, scarfs and bracelets, and infinite riches; in sum, was so \nenamoured of it, that for some days, neither the concernment of his \ngrand expedition, nor interest of honour, nor the necessary motion of \nhis portentous army, could persuade him from it. He stiled it his \nmistress, his minion, his goddess; and when he was forced to part from \nit, he caused the figure of it to be stamped on a medal of gold, which \nhe continually wore about him.\u201d\n\n\u201cThat prudent Consul Passianus Crispus\u201d must have been influenced by a \nlike feeling, when he \u201cfell in love with a prodigious beech of a \nwonderful age and stature, used to sleep under it, and would sometimes \nrefresh it with pouring wine at the root.\u201d Certainly as Evelyn has \nobserved, \u201ca goodly tree was a powerful attractive\u201d to this person. \nThe practice of regaling trees with such libations was not uncommon \namong the wealthy Romans; they seem to have supposed that because wine \ngladdened their own hearts, it must in like manner comfort the root of \na tree: and Pliny assures us that it did so, _compertum id maxim\u00e8 \nprodesse radicibus_, he says, _docuimusque etiam arbores vina potare._ \nIf this were so, the Doctor reasoned that there would be a peculiar \nfitness in fertilizing the vine with its own generous juice, which it \nmight be expected to return with increase in richer and more abundant \nclusters: forgetting, ignoring, or disregarding this opinion which \nJohn Lily has recorded that the vine watered (as he calls it) with \nwine is soon withered. He was not wealthy enough to afford such an \nexperiment upon that which clothed the garden-front of his house, for \nthis is not a land flowing with wine and oil; but he indulged a \nfavourite apple-tree (it was a Ribstone pippin) with cider; and when \nno sensible improvement in the produce could be perceived, he imputed \nthe disappointment rather to the parsimonious allowance of that \ncongenial liquor, than to any error in the theory.\n\nBut this has led me astray, and I must return to Xerxes the Great \nKing. The predilection or passion which he discovered for the plane, \nthe sage of Doncaster explained by deriving it from a dim reminiscence \nof his former existence in a tree of the same kind; or which was not \nless likely in the wanton ivy which had clasped one, or in the wild \nvine which had festooned its branches with greener leaves, or even in \nthe agaric which had grown out of its decaying substance. And he would \nhave quoted Wordsworth if the Sage of Rydal had not been of a later \ngeneration:\n\n  Our birth is but a sleep and a forgetting;\n  The soul that rises with us, our life's star,\n      Hath had elsewhere its setting,\n          And cometh from afar.\n\nOther examples of men who have doated upon particular trees he \naccounted for by the same philosophy. But in the case of the Consul \nCrispus he was more inclined to hold the first supposition,\u2014to wit, \nthat he had been a beech himself, and that the tree which he loved so \ndearly had sprung from his own mast, so that the feeling with which he \nregarded it was a parental one. For that man should thus unconsciously \nafford proof of his relationship to tree, was rendered more probable \nby a singular, though peradventure single fact in which a tree so \nentirely recognized its affinity with man, that a slip accidentally \ngrafted on the human subject, took root in the body, grew there, \nflourished, blossomed and produced fruit after its kind. \u201cA shepherd \nof Tarragon had fallen into a sloe tree, and a sharp point thereof \nhaving run into his breast, in two years time it took such root, that, \nafter many branches had been cut off, there sprang up some at last \nwhich bare both flowers and fruit.\u201d \u201cPeiresc,\u201d as Gassendi the writer \nof his life assures us, \u201cwould never be quiet till Cardinal Barberino \nprocured the Archbishop of that place to testify the truth of the \nstory; and Putean the knight received not only letters testifying the \nsame, but also certain branches thereof, which he sent unto him.\u201d\n\n\n\n\nCHAPTER CCXVI.\n\nA SPANISH AUTHORESS.\u2014HOW THE DOCTOR OBTAINED HER WORKS FROM \nMADRID.\u2014THE PLEASURE AND ADVANTAGES WHICH THE AUTHOR DERIVES FROM HIS \nLANDMARKS IN THE BOOKS WHICH HE HAD PERUSED.\n\nALEX. _Quel es D. Diego aquel Arbol,\n       que tiene la copa en tierra\n       y las raizes arriba?_\n\nDIEG. _El hombre._\n\nEL LETRADO DEL CIELO.\n\n\n  Man is a Tree that hath no top in cares,\n  No root in comforts.[1]\n\nThis is one of the many poetical passages in which the sound is better \nthan the sense;\u2014yet it is not without its beauty. The same similitude \nhas been presented by Henry More in lines which please the ear less, \nbut satisfy the understanding.\n\n  The lower man is nought but a fair plant\n  Whose grosser matter is from the base ground.\n\n\u201cA plant,\u201d says Jones of Nayland, \u201cis a system of life, but \ninsensitive and fixed to a certain spot. An animal hath voluntary \nmotion, sense, or perception, and is capable of pain and pleasure. Yet \nin the construction of each there are some general principles which \nvery obviously connect them. It is literally as well as metaphorically \ntrue, that trees have limbs, and an animal body branches. A vascular \nsystem is also common to both, in the channels of which life is \nmaintained and circulated. When the trachea, with its branches in the \nlungs, or the veins and arteries, or the nerves, are separately \nrepresented, we have the figure of a tree. The leaves of trees have a \nfibrous and fleshy part; their bark is a covering which answers to the \nskin in animals. An active vapour pervades them both, and perspires \nfrom both, which is necessary for the preservation of health and \nvigour. The _vis vit\u00e6_, or involuntary, mechanical force of animal \nlife, is kept up by the same elements which act upon plants for their \ngrowth and support.\u201d[2]\n\n[Footnote 1: CHAPMAN.]\n\n[Footnote 2: The reader of Berkeley will naturally turn to the Siris \nof that author\u2014called by Southey in his life of Wesley \u201cone of the \nbest, wisest, and greatest men whom Ireland, with all its fertility of \ngenius, has produced.\u201d Vol. ii. 260., 2nd _Edit._]\n\n\u201cPlants,\u201d says Novalis, \u201care Children of the Earth; we are Children of \nthe \u00c6ther. Our lungs are properly our root; we live when we breathe; \nwe begin our life with breathing.\u201d Plato also compared man to a Tree, \nbut his was a physical similitude, he likened the human vegetable to a \ntree inverted, with the root above and the branches below. Antonio \nPerez allegorized the similitude in one of his epistles to Essex, \nthus, _unde credis hominem inversam arborem appellari? Inversam \nnostris oculis humanis et terrenis; rectam ver\u00f2 ver\u00e8, viridemque, si \nradicem defixam habuerit in suo naturali loco, c\u0153lo, unde orta._ And \nRabelais pursues the resemblance farther, saying that trees differ \nfrom beasts in this, _qu'elles ont la teste, c'est le tronc, en bas; \nles cheveulx, ce sont les racines, en terre; et les pieds, ce sont les \nrameaulx, contremont; comme si un homme faisoit le chesne fourchu._\n\nThe thought that man is like a tree arose in the Doctor's mind more \nnaturally when he first saw the representation of the veins and \narteries in the old translation of Ambrose Par\u00e9's works. And when in \ncourse of time he became a curious enquirer into the history of her \nart, he was less disposed to smile at any of the fancies into which \nDo\u00f1a Oliva Sabuco Barrera had been led by this resemblance than to \nadmire the novelty and ingenuity of the theory which she deduced from \nit.\n\nBless ye the memory of this Spanish Lady, all ye who bear, or aspire \nto, the honour of the bloody hand as Knights of Esculapius! For from \nher, according to Father Feyjoo, the English first, and afterwards the \nphysicians of other countries learnt the theory of nervous \ndiseases;\u2014never therefore did any other individual contribute so \nlargely to the gratification of fee-feeling fingers!\n\nFeyjoo has properly enumerated her among the women who have done \nhonour to their country: and later Spaniards have called her the \nimmortal glory not of Spain alone, but of all Europe: She was born, \nand dwelt in the city of Alcaraz, and flourished in the reign of \nPhilip II. to whom she dedicated in 1587 her \u201cNew Philosophy of the \nNature of Man,\u201d[3] appealing to the ancient law of chivalry, whereby \ngreat Lords and high born Knights were bound always to favour women in \ntheir adventures. In placing under the eagle wings of his Catholic \nMajesty this child which she had engendered, she told the King that he \nwas then receiving from a woman greater service than any that men had \nrendered him, with whatever zeal and success they had exerted \nthemselves to serve him. The work which she laid before him would \nbetter the world, she said, in many things, and if he could not attend \nto it, those who came after him, peradventure would. For though they \nwere already all too-many books in the world, yet this one was \nwanting.\n\n[Footnote 3: It should seem by her name, as suffixed to the Carta \nDedicatorie, that she was of French or Breton extraction, for she \nsigns herself, Oliva de Nantes, Sabuco Barrera. _R. S._]\n\nThe brief and imperfect notices of this Lady's system, which the \nDoctor had met with in the course of his reading, made him very \ndesirous of procuring her works: this it would not be easy to do in \nEngland at this time, and then it was impossible. He obtained them \nhowever through the kindness of Mason's friend, Mr. Burgh, whom he \nused to meet at Mr. Copley's at Netterhall, and who in great or in \nlittle things was always ready to render any good office in his power \nto any person. Burgh procured the book through the Rev. Edward Clarke \n(father of Dr. Clarke the traveller) then Chaplain to the British \nEmbassador in Spain. The volume came with the despatches from Madrid, \nit was forwarded to Mr. Burgh in an official frank, and the Doctor \nmarked with a white stone the day on which the York carrier delivered \nit at his house. That precious copy is now in my possession;[4] my \nfriend has noted in it, as was his custom, every passage that seemed \nworthy of observation, with the initial of his own name\u2014a small \ncapital, neatly written in red ink. Such of his books as I have been \nable to collect are full of these marks, showing how carefully he had \nread them. These notations have been of much use to me in my perusal, \nleading me to pause where he had paused, to observe what he had noted \nand to consider what had to him seemed worthy of consideration. And \nthough I must of necessity more frequently have failed to connect the \npassages so noted with my previous knowledge as he had done, and for \nthat reason to see their bearings in the same point of view, yet \nundoubtedly I have often thus been guided into the same track of \nthought which he had pursued before me. Long will it be before some of \nthese volumes meet with a third reader; never with one in whom these \nvestiges of their former owner can awaken a feeling like that which \nthey never fail to excite in me!\n\n[Footnote 4: This curious book I unluckily missed at the Sale of \nSouthey's Library. I was absent at the time, and it passed into \nprivate hands. It sold for thirteen shillings only. See No. 3453. The \ntitle is as follows;\u2014_Sabuco (Olivia) Nueva Filosofia de la Naturaleza \ndel hombre, no conocida ni alcan\u00e7ada de los Grandes Filosofos \nAntiguos_. FIRST EDITION. _Madrid, 1587_.]\n\nBut the red letters in this volume have led me from its contents; and \nbefore I proceed to enter upon them in another chapter, I will \nconclude this, recurring to the similitude at its commencement, with \nan extract from one of Yorick's Sermons. \u201cIt is very remarkable,\u201d he \nsays, \u201cthat the Apostle St. Paul calls a bad man a wild olive _tree_, \nnot barely a branch,\u201d (as in the opposite case where our Saviour told \nhis disciples that He was the vine, and that they were only \nbranches)\u2014\u201cbut a Tree, which having a root of its own supports itself, \nand stands in its own strength, and brings forth its own fruit. And so \ndoes every bad man in respect of the wild and sour fruit of a vicious \nand corrupt heart. According to the resemblance, if the Apostle \nintended it, he is a Tree,\u2014has a root of his own, and fruitfulness \nsuch as it is, with a power to bring it forth without help. But in \nrespect of religion and the moral improvements of virtue and goodness, \nthe Apostle calls us, and reason tells us, we are no more than a \n_branch_, and all our fruitfulness, and all our support, depend so \nmuch upon the influence and communications of God, that without Him we \ncan do nothing, as our Saviour declares.\u201d\n\n\n\n\nCHAPTER CCXVII.\n\nSOME ACCOUNT OF D. OLIVA SABUCO'S MEDICAL THEORIES AND PRACTICE.\n\n  _Yo\u2014volver\u00e9\n   A nueva diligencia y paso largo,\n   Que es breve el tiempo, 's grande la memoria\n   Que para darla al mundo est\u00e1 \u00e1 mi cargo._\n\nBALBUENA.\n\n\nCarew the poet speaking metaphorically of his mistress calls her foot,\n\n          the precious root\n  On which the goodly cedar grows.\n\nDo\u00f1a Oliva on the contrary thought that the human body might be called \na tree reversed, the brain being the root, and the other the bark. She \ndid not know what great authority there is for thinking that trees \nstand upon their heads, for though we use vulgarly but improperly to \ncall the uppermost of the branches the top of a tree, we are \ncorrected, the learned John Gregory tells us, by Aristotle in his \nbooks _De Anim\u00e2_,[1] where we are taught to call the root the head, \nand the top the feet.\n\n[Footnote 1: Qu\u00e6re? Lib. ii. c. ii. \u00a7 6. _\u03b1\u1f31 \u03b4\u1f72 \u03c1\u1f35\u03b6\u03b1\u03b9 \u03c4\u1ff7 \u03c3\u03c4\u03cc\u03bc\u03b1\u03c4\u03b9 \n\u1f00\u03bd\u03ac\u03bb\u03bf\u03b3\u03bf\u03bd \u03ba. \u03c4. \u1f11._]\n\nThe _pia mater_ according to her theory diffuses through this bark by \nthe nerves that substance, moisture, sap, or white chyle which when it \nflows in its proper course, preserves the human vegetable in a state \nof well being, but when its course is reverted it becomes the cause of \ndiseases. This nervous fluid, the brain derived principally from the \nair, which she held to be water in a state of rarefaction, air being \nthe chyle of the upper world, water of the inferior, and the Moon with \nair and water, as with milk, feeding like a nursing mother, all \nsublunary creatures, and imparting moisture for their increase, as the \nSun imparteth heat and life. Clouds are the milk of the Moon, from \nwhich, if she may so express herself, she says it rains air and wind \nas well as water, wind being air, or rarefied water rarefied still \nfarther. The mutation or rarefaction of water into air takes place by \nday, the remutation or condensation of air into water by night: this \nis shown by the dew and by this the ebbing and flowing of the sea are \ncaused.\n\nIn the brain, as in the root of the animal tree, all diseases, \naccording to Do\u00f1a Oliva, had their origin. From this theory she \ndeduced a mode of practice, which if it did not facilitate the \npatient's recovery, was at least not likely to retard it; and tended \nin no way to counteract, or interfere with the restorative efforts of \nnature. And although fanciful in its foundation, it was always so \nhumane and generally so reasonable as in a great degree to justify the \nconfidence with which she advanced it. She requested that a board of \nlearned men might be appointed, before whom she might defend her \nsystem of philosophy and of therapeutics, and that her practice might \nbe tried for one year, that of Hippocrates and Galen having been tried \nfor two thousand with what effect was daily and miserably seen, when \nof a thousand persons there were scarcely three who reached the proper \ntermination of life and died by natural decay, the rest being cut off \nby some violent disease. For, according to her, the natural \ntermination of life is produced by the exhaustion of the radical \nmoisture, which in the course of nature is dried, or consumed, \ngradually and imperceptibly; death therefore, when that course is not \ndisturbed, being an easy passage to eternity. This gradual desiccation \nit is which gives to old age the perfection of judgment that \ndistinguishes it; and for the same reason the children of old men are \nmore judicious than others, young men being deficient in judgment by \nreason of the excess of radical moisture, children still more so.\n\nShe had never studied medicine, she said; but it was clear as the \nlight of day that the old system was erroneous, and must needs be so, \nbecause its founders were ignorant of the nature of man, upon which \nbeing rightly understood the true system must, of necessity, be \nfounded. Hope is what supports health and life; fear, the worst enemy \nof both. Among the best preservatives and restoratives she recommended \ntherefore cheerfulness, sweet odours, music, the country, the sound of \nwoods and waters, agreeable conversation, and pleasant pastimes. \nMusic, of all external things, she held to be that which tends most to \ncomfort, rejoice and strengthen the brain, being as it were a \nspiritual pleasure in which the mind sympathizes; and the first of all \nremedies, in this, her true system of medicine, was to bring the mind \nand body into unison, removing thus that discord which is occasioned \nwhen they are ill at ease; this was to be done by administering \ncheerfulness, content, and hope to the mind, and in such words and \nactions as produced these, the best medicine was contained. Next to \nthis it imported to comfort the stomach, and to cherish the root of \nman, that is to say the brain, with its proper corroborants, \nespecially with sweet odours and with music. For music was so good a \nremedy for melancholy, so great an alleviator of pain, such a soother \nof uneasy emotions, and of passion, that she marvelled wherefore so \nexcellent a medicine should not be more in use, seeing that \nundoubtedly many grievous diseases, as for example epilepsy, might be \ndisarmed and cured by it; and it would operate with the more effect if \naccompanied with hopeful words and with grateful odours, for Do\u00f1a \nOliva thought with Solomon that \u201cpleasant words are as an honeycomb, \nsweet to the soul, and health to the bones.\u201d\n\nConsequently unpleasant sounds and ill smells, were, according to her \nphilosophy injurious. The latter she confounded with noxious air, \nwhich was an error to be expected in those days, when nothing \nconcerning the composition of the atmosphere had been discovered. Thus \nshe thought it was by their ill odour that limekilns and \ncharcoal-fires occasioned death; and that owing to the same cause \nhorses were frequently killed when the filth of a stable was removed, \nand men who were employed in cleaning vaults. Upon the same principle, \nin recommending perfumes as alexipharmic, she fell in with the usual \npractice. The plague according to her, might be received not by the \nbreath alone, but at the eyes also, for through the sight there was \nready access to the brain; it was prudent therefore to close the \nnostrils when there might be reason to apprehend that the air was \ntainted; and when conversing with an infected person, not to talk face \nto face, but to avert the countenance. In changing the air with the \nhope of escaping an endemic disease, the place to go to should be that \nfrom whence the pestilence had come, rather than one whither it might \nbe going.\n\nIll sounds were noxious in like manner, though not in like degree, \nbecause no discord can be so grating as to prove fatal; but any sound \nwhich is at once loud and discordant she held to be unwholesome, and \nthat to hear any one sing badly, read ill, or talk importunately like \na fool was sufficient to cause a defluxion from the brain; if this \nlatter opinion were well founded, no Speaker of the House of Commons \ncould hold his office for a single Session without being talked to \ndeath. With these she classed the sound of a hiccup, the whetting of a \nsaw, and the cry of bitter lamentation.\n\nDo\u00f1a Oliva it may be presumed was endued with a sensitive ear and a \nquick perception of odours, as well as with a cheerful temper, and an \nactive mind. Her whole course of practice was intended to cheer and \ncomfort the patient, if that was possible. She allowed the free use of \nwater, and fresh air, and recommended that the apartments of the sick \nshould be well ventilated. She prescribed refreshing odours, among \nothers that of bread fresh from the oven, and that wine should be \nplaced near the pillow, in order to induce sleep. She even thought \nthat cheerful apparel conduced to health, and that the fashion of \nwearing black which prevailed in her time was repugnant to reason. \nPursuing her theory that the brain was the original seat of disease, \nshe advised that the excessive moisture which would otherwise take a \nwrong course from thence, should be drawn off through the natural \nchannels by sneezing powders, or by pungent odours which provoke a \ndischarge from the eyes and nostrils, by sudorifics also, exercise, \nand whatever might cause a diversion to the skin. When any part was \nwounded, or painful, or there was a tumour, she recommended \ncompression above the part affected, with a woollen bandage, tightly \nbound, but not so as to occasion pain. And to comfort the root of the \nanimal tree she prescribes scratching the head with the fingers, or \ncombing it with an ivory comb,\u2014a general and admirable remedy she \ncalls this, against which some former possessor of the book who seems \nto have been a practitioner upon the old system, and has frequently \nentered his protest against the medical heresies of the authoress, has \nwritten in the margin \u201cbad advice.\u201d She recommended also cutting the \nhair, and washing the head with white wine, which as it were renovated \nthe skin, and improved the vegetation.\n\nBut Do\u00f1a Oliva did not reject more active remedies, on the contrary \nshe advised all such as men had learnt from animals, and this included \na powerful list, for she seems to have believed all the fables with \nwhich natural history in old times abounded, and of which indeed it \nmay almost be said to have consisted. More reasonably she observed \nthat animals might teach us the utility of exercise, seeing how the \nyoung lambs sported in the field, and dogs played with each other, and \nbirds rejoiced in the air. When the stomach required clearing she \nprescribed a rough practice, that the patient should drink copiously \nof weak wine and water, and of tepid water with a few drops of vinegar \nand an infusion of camomile flowers; and that he should eat also \nthings difficult of digestion, such as radishes, figs, carrots, \nonions, anchovies, oil and vinegar, with plenty of Indian pepper, and \nwith something acid the better to cut the phlegm which was to be got \nrid of; having thus stored the stomach well for the expenditure which \nwas to be required from it, the patient was then to lay himself on a \npillow across a chair, and produce the desired effect either by his \nfingers or by feathers dipt in oil. After this rude operation which \nwas to refresh the brain and elevate the pia mater, the stomach was to \nbe comforted.\n\nTo bathe the whole body with white wine was another mode of \ninvigorating the pia mater; for there it was that all maladies \noriginated, none from the liver; the nature of the liver, said she, is \nthat it cannot err; _es docta sin doctor._\n\nThe latter treatises in her book are in Latin, but she not \nunfrequently passes, as if unconsciously, into her own language, \nwriting always livelily and forcibly, with a clear perception of the \nfallacy of the established system, and with a confidence, not so well \nfounded, that she had discovered the real nature of man and thereby \nlaid the foundation of a rational practice, conformable to it.\n\n\n\n\nCHAPTER CCXVIII.\n\nTHE MUNDANE SYSTEM AS COMMONLY HELD IN D. OLIVA'S AGE.\u2014MODERN \nOBJECTIONS TO A PLURALITY OF WORLDS BY THE REV. JAMES MILLER.\n\n  _Un cerchio immaginato ci bisogna,\n     A voler ben la spera contemplare;\n   Cosi chi intender questa storia agogna\n     Conviensi altro per altro immaginare;\n   Perch\u00e8 qui non si canta, e finge, e sogna;\n     Venuto \u00e8 il tempo da filosofare._\n\nPULCI.\n\n\nOne of Do\u00f1a Oliva's treatises is upon the _Compostura del Mundo_, \nwhich may best be interpreted the Mundane System; herein she laid no \nclaim to the merit of discovery, only to that of briefly explaining \nwhat had been treated of by many before her. The mundane system she \nillustrates by comparing it to a large ostrich's egg, with three \nwhites and eleven shells, our earth being the yolk. The water which \naccording to this theory surrounded the globe she likened to the first \nor innermost _albumen_, the second and more extensive was the air; the \nthird and much the largest consisted of fire. The eleven shells, were \nso many leaves one inclosing the other, circle within circle, like a \nnest of boxes. The first of these was the first heaven wherein the \nMoon hath her appointed place, the second that of the planet Mercury, \nthe third that of Venus; the fourth was the circle of the Sun; Mars, \nJupiter and Saturn moved in the fifth, sixth and seventh; the eighth \nwas the starry sky; the ninth the chrystalline; the tenth the _primum \nmobile_, which imparted motion to all; and the eleventh was the \n_immobile_, or empyreum, surrounding all, containing all, and bounding \nall; for beyond this there was no created thing, either good or evil.\n\nA living writer of no ordinary powers agrees in this conclusion with \nthe old philosophers whom Do\u00f1a Oliva followed; and in declaring his \nopinion he treats the men of science with as much contempt as they \nbestow upon their unscientific predecessors in astronomy.\n\nReader if thou art capable of receiving pleasure from such \nspeculations, (and if thou art not, thou art little better than an \nOran-Otang) send for a little book entitled the Progress of the Human \nMind, its objects, conditions and issue: with the relation which the \nProgress of Religion bears to the general growth of mind; by the Rev. \nJames Miller. Send also for the \u201cSibyl's Leaves, or the Fancies, \nSentiments and Opinions of Silvanus, miscellaneous, moral and \nreligious,\u201d by the same author, the former published in 1823, the \nlatter in 1829. Very probably you may never have heard of either: but \nif you are a buyer of books, I say unto you, buy them both.\n\n\u201cInfinity,\u201d says this very able and original thinker, \u201cis the \nretirement in which perfect love and wisdom only dwell with God.\n\n\u201cIn Infinity and Eternity the sceptic sees an abyss in which all is \nlost, I see in them the residence of Almighty Power, in which my \nreason and my wishes find equally a firm support.\u2014Here holding by the \npillars of Heaven, I exist\u2014I stand fast.\n\n\u201cSurround our material system with a void, and mind itself becoming \nblind and impotent in attempting to travel through it, will return to \nour little lights, like the dove which found no rest for the sole of \nher foot. But when I find Infinity filled with light and life and \nlove, I will come back to you with my olive branch: follow me, or \nfarewell! you shall shut me up in your cabins no more.\u201d\n\n\u201cIn stretching our view through the wide expanse which surrounds us, \nwe perceive a system of bodies receding behind one another, till they \nare lost in immeasureable distance. This region beyond though to us \ndark and unexplored, from the impossibility of a limit, yet gives us \nits infinity as the most unquestionable of all principles. But though \nthe actual extent to which this infinite region is occupied by the \nbodies of which the universe is composed, is far beyond our measure \nand our view, and though there be nothing without to compel us \nanywhere to stop in enlarging its bounds, Nature herself gives us \nother principles not less certain, which prove that she must have \nlimits, and that it is impossible her frame can fill the abyss which \nsurrounds her. Her different parts have each their fixed place, their \nstated distance. You may as well measure infinity by mile-stones as \nfill it with stars. To remove any one from an infinite distance from \nanother, you must in fixing their place, set limits to the infinity \nyou assume. You can advance from unity as far as you please, but there \nis no actual number at an infinite distance from it. You may in the \nsame manner, add world to world as long as you please, only because no \nnumber of them can fill infinity, or approach nearer to fill it. We \nhave the doctrine of Nature's abhorrence of a _vacuum_; it is from a \n_plenum_ like this she shrinks, as from a region in which all her \nsubstance would be dissipated into nothing. Her frame is composed of \nparts which have each their certain proportion and relation. It \nsubsists by mutual attractions and repulsions, lessening and \nincreasing with distance; by a circulation which, actually passing \nthrough, every part rejects the idea of a space which it could never \npervade. Infinity cannot revolve; the circulation of Nature cannot \npervade infinity. The globe we inhabit, and all its kindred planets, \nrevolve in orbits which embrace a common power in the centre which \nanimates and regulates their motions, and on the influence of which \ntheir internal energies evidently depend. That we may not be lost in \nlooking for it in the boundless regions without, our great physical \npower is all within, in the bosom of our own circle; and the same \nfacts which prove the greatness of this power to uphold, to penetrate, \nto enliven at such a distance, shew in what manner it might at last \nbecome weak,\u2014become nothing. Whatever relations we may have to bodies \nwithout, or whatever they may have to one another, their influence is \nall directed to particular points,\u2014to given distances. Material Nature \nhas no substance, can make no effort, capable of pervading infinity. \nThe light itself of all her powers the most expansive, in diffusing \nitself through her own frame, shews most of all her incapacity to \noccupy the region beyond, in which (as the necessary result of its own \neffort) it soon sinks, feeble and faint, where all its motion is but \nas rest, in an extent to which the utmost possible magnitude of Nature \nis but a point.\u201d\n\nThe reader will now be prepared for the remarks of this free thinker \nupon the Plurality of Worlds. Observe I call him free thinker not in \ndisparagement, but in honour; he belongs to that service in which \nalone is perfect freedom.\n\n\u201cPerceiving,\u201d he says, \u201cas it is easy to do, the imperfection of our \npresent system, instead of contemplating the immense prospect opened \nto our view in the progress of man, in the powers and the means he \npossesses, the philosopher sees through his telescope worlds and \nscales of being to his liking. By means of these, without the least \nreference to the Bible, or the human heart, Pope, the pretty talking \nparrot of Bolingbroke, with the assistance of his pampered goose, \nfinds it easy to justify the ways of God to man. From worlds he never \nsaw, he proves ours is as it should be.\u201d\n\n\u201cTo form the children of God for himself, to raise them to a capacity \nto converse with him, to enjoy all his love, this grand scenery is not \nunnecessary,\u2014not extravagant. A smaller exhibition would not have \ndemonstrated his wisdom and power. You would make an orrery serve \nperhaps! By a plurality of Gods, error degraded the Supreme Being in \nearly ages; by a plurality of worlds it would now degrade his \nchildren, deprive them of their inheritance.\u201d\n\n\u201cWhat are they doing in these planets? Peeping at us through \ntelescopes? We may be their Venus or Jupiter. They are perhaps praying \nto us, sending up clouds of incense to regale our nostrils. Hear them, \nfar-seeing Herschel! gauger of stars. I will pray to One only, who is \nabove them all; and if your worlds come between me and Him, I will \nkick them out of my way. In banishing your new ones, I put more into \nthe old than is worth them all put together.\u201d\n\n\u201cThese expanding heavens, the residence of so many luminous bodies of \nimmeasurable distance and magnitude, and which the philosopher thinks \nmust be a desert if devoted to man, at present possessing but so small \na portion of his own globe, shall yet be too little for him,\u2014the womb \nonly in which the infant was inclosed, incapable of containing the \nmature birth.\u201d\n\n\u201cWe shall yet explore all these celestial bodies more perfectly than \nwe have hitherto done our own globe, analyse them better than the \nsubstances we can shut up in our retorts, count their number, tell \ntheir measure.\u201d\n\n\u201cAs nature grows, mind grows. It grows to God, and in union with him \nshall fill, possess all.\u201d\n\n\u201cOur rank among worlds is indeed insignificant if we are to receive it \nfrom the magnitude of our globe compared with others, compared with \nspace. Put Herschel with his telescope on Saturn, he would scarcely \nthink us worthy of the name of even a German prince. We may well be \nthe sport of Jupiter, the little spot round which Mars and Venus \ncoquette with one another. Little as it is however,\u2014pepper-corn, clod \nof clay as it is, with its solitary satellite, and all its spots and \nvapours, I prefer it to them all. I am glad I was born in it, I love \nits men, and its women, and its laws. It's people shall be my people; \nit's God shall be my God. Here I am content to lodge and here to be \nburied. What Abanas and Pharphars may flow in these planets I know \nnot: there is Jordan, here is the river of life. From this world I \nshall take possession of all these; while those, who in quest of \nstrange worlds have forsaken God, shall be desolate.\u201d\n\n\u201cThis globe is large enough to contain man; man will yet grow large \nenough to fill Heaven.\u201d\n\n\u201cFear not, there is no empty space in the universe, none in eternity: \nnothing lost. God possesses all, and there is room for nothing but the \nobjects of his affections.\u201d\n\n\n\n\nCHAPTER CCXIX.\n\nTHE ARGUMENT AGAINST CHRISTIANITY DRAWN FROM A PLURALITY OF WORLDS \nSHEWN TO BE FUTILE: REMARKS ON THE OPPOSITE DISPOSITIONS BY WHICH MEN \nARE TEMPTED TO INFIDELITY.\n\n                    \u2014_ascolta\n  Siccome suomo di verace lingua;\n  E porgimi l'orecchio._\n\nCHIABRERA.\n\n\nThe extracts with which the preceding Chapter concludes, will have put \nthee in a thoughtful mood, Reader, if thou art one of those persons \nwhose brains are occasionally applied to the purpose of thinking upon \nsuch subjects as are worthy of grave consideration. Since then I have \nthee in this mood, let us be serious together. Egregiously is he \nmistaken who supposes that this book consists of nothing more than\n\n  Fond Fancy's scum, and dregs of scattered thought.[1]\n\n[Footnote 1: SIR P. SIDNEY.]\n\nEvery where I have set before thee what Bishop Reynolds calls _verba \ndesiderii_,\u2014\u201cpleasant, delightful, acceptable words, such as are \nworthy of all entertainment, and may minister (not a few of them) \ncomfort and refreshment to the hearers.\u201d I now come to thee with \n_verba rectitudinis_,\u2014\u201cequal and right words; not loose, fabulous, \namorous, impertinent, which should satisfy the itch of ear, or tickle \nonly a wanton fancy; but profitable and wholesome words,\u2014so to please \nmen as that it may be unto edification and for their profit; words \nwritten to make men sound and upright;\u2014to make their paths direct and \nstraight, without falseness or hypocrisy.\u201d Yea they shall be _verba \nveritatis_,\u2014\u201cwords of truth, which will not deceive or misguide those \nthat yield up themselves to the direction of them: a truth which is \nsanctifying and saving, and in these respects most worthy of our \nattention and belief.\u201d\n\nMake up your mind then to be Tremayned in this chapter.\n\nThe benevolent reader will willingly do this, he I mean who is \nbenevolent to himself as well as towards me. The so-called philosopher \nor man of liberal opinions, who cannot be so inimical in thought to \nme, as they are indeed to themselves, will frown at it; one such \nexclaims pshaw, or pish, according as he may affect the _fort\u00e9_ \nmanner, or the fine, of interjecting his contemptuous displeasure; \nanother already winces, feeling himself by anticipation touched upon a \nsore place. To such readers it were hopeless to say _favete_, \n\u201c_Numquid \u00e6ger laudat medicum secantem?_\u201d But I shall say with the \nRoman Philosopher of old, who is well entitled to that then honourable \ndesignation, \u201c_tacete,\u2014et pr\u00e6bete vos curationi: etiam si \nexclamaveritis, non aliter audiam, quam si ad tactum vitiorum \nvestrorum ingemiscatis._\u201d[2]\n\n[Footnote 2: SENECA.]\n\nMy own observation has led me to believe with Mr. Miller, that some \npersons are brought by speculating upon a Plurality of Worlds to \nreason themselves out of their belief in Christianity: such \nChristianity indeed it is as has no root, because the soil on which it \nhas fallen is shallow, and though the seed which has been sown there \nsprings up, it soon withers away. Thus the first system of \nsuperstition, and the latest pretext for unbelief have both been \nderived from the contemplation of the heavenly bodies. The former was \nthe far more pardonable error, being one to which men, in the first \nages, among whom the patriarchal religion had not been carefully \npreserved, were led by natural piety. The latter is less imputable to \nthe prevalence of unnatural impiety,\u2014than to that weakness of mind and \nwant of thought which renders men as easily the dupe of the infidel \npropagandist in one age, as of the juggling friar in another. These \nobjectors proceed upon the gratuitous assumption that other worlds are \ninhabited by beings of the same kind as ourselves, and moreover in the \nsame condition; that is having fallen, and being therefore in need of \na Redeemer. Ask of them upon what grounds they assume this, and they \ncan make no reply.\n\nToo many alas there are who part with their heavenly birth-right at a \nviler price than Esau! It is humiliating to see by what poor \nsophistries they are deluded,\u2014by what pitiable vanity they are led \nastray! And it is curious to note how the same evil effect is produced \nby causes the most opposite. The drunken pride of intellect makes one \nman deny his Saviour and his God: another under the humiliating sense \nof mortal insignificancy, feels as though he were \u201ca worm and no man,\u201d \nand therefore concludes that men are beneath the notice, still more \nbeneath the care, of the Almighty. \u201cWhen I consider thy Heavens, the \nwork of thy fingers, the Moon and the Stars, which thou hast ordained; \nwhat is man that thou art mindful of him? and the son of man that thou \nvisitest him?\u201d Of those who pursue this feeling to a consequence as \nfalse as it is unhappy, there is yet hope; for the same arguments (and \nthey are all-sufficient) by which the existence of the Deity is \nproved, prove also his infinite goodness; and he who believes in that \ngoodness, if he but feelingly believe, is not far from trusting in it,\n\n   _\u2014\u03c3\u03cd \u03b4\u03ad \u03ba\u03b5\u03bd \u1fe5\u03b5\u03b1 \u03c0\u03ac\u03bd\u03c4\u1fbd \u1f10\u03c3\u03bf\u03c1\u03ae\u03c3\u03b1\u03b9\u03c2\n  \u1f0c\u03b9 \u03ba\u03b5\u03bd \u1f34\u03b4\u03b7\u03c2 \u03b1\u1f50\u03c4\u03cc\u03bd._[3]\n\n[Footnote 3: ORPHEUS.]\n\nIt is a good remark of Mr. Riland's in his Estimate of the Religion of \nthe Times, that men quarrel with the Decalogue rather than with the \nCreed. But the quarrel that begins with one, generally extends to the \nother; we may indeed often perceive how manifestly men have made their \ndoctrines conform to their inclinations. _\u0391\u1f31 \u1f00\u03ba\u03c1\u03bf\u03ac\u03c3\u03b5\u03b9\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f70 \u1f14\u03b8\u03b7 \n\u03c3\u03c5\u03bc\u03b2\u03b1\u03af\u03bd\u03bf\u03c5\u03c3\u03b9\u03bd\u00b7 \u1f63\u03c2 \u03b3\u1f70\u03c1 \u03b5\u1f30\u03ce\u03b8\u03b1\u03bc\u03b5\u03bd, \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f00\u03be\u03b9\u03bf\u1fe6\u03bc\u03b5\u03bd \u03bb\u03ad\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9._[4] They \nlisten only to what they like, as Aristotle has observed, and would be \ninstructed to walk on those ways only which they choose for \nthemselves. But if there be many who thus make their creed conform to \ntheir conduct, and are led by an immoral life into irreligious \nopinions, there are not a few whose error begins in the intellect and \nfrom thence proceeds to their practice in their domestic and daily \nconcerns. Thus if unbelief begins not in the evil heart, it settles \nthere. But perhaps it is not so difficult to deal with an infidel who \nis in either of these predicaments, as with one whose disposition is \nnaturally good, whose course of life is in no other respect blameless, \nor meritorious, but who owing to unhappy circumstances has either been \nallowed to grow up carelessly in unbelief, or trained in it \nsystematically, or driven to seek for shelter in it from the gross \nimpostures of popery, or the revolting tenets of Calvinism, the cant \nof hypocrisy, or the crudities of cold Socinianism. Such persons \nsupposing themselves whole conclude that they have no need of a \nphysician, and are thus in the fearful condition of those righteous \nones of whom our Lord said that he came not to call them to \nrepentance! The sinner, brave it as he may, feels inwardly the want of \na Saviour, and this is much, though not enough to say with the poet\n\n  _Pars sanitatis velle sanari fuit,_[5]\n\nnor with the philosopher, _et hoc multum est velle servari_: nor with \nthe Father _\u1f41 \u03c4\u1f78 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03b4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03bf \u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u03ce\u03c3\u03b5\u03b9._ For if this be \nrejected, then comes that \u201cpenal induration, as the consequent of \nvoluntary and contracted induration,\u201d which one of our own great \nChristian philosophers pronounces to be \u201cthe sorest judgement next to \nhell itself.\u201d Nevertheless it is much to feel this self-condemnation \nand this want. But he who confides in the rectitude of his intentions, \nand in his good works, and in that confidence rejects so great \nsalvation, is in a more aweful state, just as there is more hope of \nhim who suffers under an acute disease, than of a patient stricken \nwith the dead palsy.\n\n[Footnote 4: Bp. Reynolds quotes this same passage in his Sermon on \n\u201cBrotherly Reconciliation,\u201d and applies it in the same way. Works, \nvol. v. p. 158.]\n\n[Footnote 5: SENECA IN HIPPOL.]\n\n\n\n\nCHAPTER CCXX.\n\nDO\u00d1A OLIVA'S PHILOSOPHY, AND VIEWS OF POLITICAL REFORMATION.\n\n_Non vi par adunque che habbiamo ragionato a bastanza di questo?\u2014A \nbastanza parmi, rispose il Signor Gaspar; par desidero io d'intendere \nqualche particolarita anchor._\n\nCASTIGLIONE.\n\n\nAccording to Do\u00f1a Oliva's philosophy, the quantity of water is ten \ntimes greater than that of earth, air in like manner exceeding water \nin a ten fold degree, and fire in the same proportion out-measuring \nair. From the centre of the earth to the first heaven the distance by \nher computation is 36,292 leagues of three miles each and two thousand \npaces to the mile. From the surface of the earth to its centre, that \ncentre being also the central point of the Infernal regions, her \ncomputed distance is 117,472 leagues. How far it is to the confines, \nhas not been ascertained by discovery, and cannot be computed from any \nknown data.\n\nPliny has preserved an anecdote in geological history, which relates \nto this point, and which, not without reason, he calls _exemplum \nvanitatis Gr\u00e6c\u00e6 maximum_. It relates to a certain philosopher, \nDionysiodorus by name, who was celebrated for his mathematical \nattainments, and who it seems retained his attachment to that science \nafter death, and continued the pursuit of it. For having died in a \ngood old age, and received all fitting sepulchral rites, he wrote a \nletter from Hades to the female relations who had succeeded to his \nproperty, and who probably were addicted to the same studies as \nhimself, for otherwise he would not have communicated with them upon \nsuch a subject. They found the letter in his sepulchre, wherein he had \ndeposited it as at a post-office \u201ctill called for;\u201d and whither he \nknew they would repair for the due performance of certain ceremonies, \namong others that of pouring libations through the perforated floor of \nthe Tomb-chamber upon the dust below. The purport of his writing was \nnot to inform them of his condition in the Shades, nor to communicate \nany information concerning the World of Spirits, but simply to state \nthe scientific fact, that having arrived in the depths of the earth, \nhe had found the distance from the surface to be 42,000 stadia. The \nphilosophers to whom this _post-mortem_ communication was imparted, \nreasonably inferred that he had reached the very centre, and measured \nfrom that point; they calculated upon the data thus afforded them, and \nascertained that the globe was exactly 250,000 stadia in \ncircumference. Pliny however thought that this measurement was 12,000 \nstadia short of the true amount. _Harmonica ratio_, he says, _qu\u00e6 \ncogit rerum naturam sibi ipsam congruere, addit huic mensur\u00e6 stadia \nxii. millia; terramque nonagesimam sextam totius mundi partem facit._\n\n\u201cWhat is the centre of the earth?\u201d says the melancholy Burton. \u201cIs it \npure element only as Aristotle decrees? Inhabited, as Paracelsus \nthinks, with creatures whose chaos is the earth? Or with Faeries, as \nthe woods and waters, according to him, are with Nymphs? Or, as the \nair, with Spirits? Dionysiodorus,\u201d he adds, \u201cmight have done well to \nhave satisfied all these doubts?\u201d\n\nBut the reason, according to Do\u00f1a Oliva, wherefore the place of \npunishment for sinful souls has been appointed in the centre of this \nour habitable earth, is this; the soul being in its essence lighter \nthan air, fire, or any of the ten spheres, has its natural place in \nthe Empyreum or Heaven of Heavens, where the Celestial Court is fixed, \nand whither it would naturally ascend when set free from the body, as \nto its natural and proper place of rest. The punishment therefore is \nappropriately appointed in the place which is most remote from its \nnative region, and most repugnant to its own nature, the pain \ntherefore must needs be _fort et dure_ which it endures when confined \nwithin that core of the earth, to which all things that are heaviest \ngravitate.\n\nIn these fancies she only followed or applied the received opinions of \nthe middle ages. A more remarkable part of her works, considering the \ntime and place in which they were composed, is a Colloquy[1] upon the \nmeans by which the World and the Governments thereof might be \nimproved. Having in her former treatises laid down a better system for \ntreating the infirmities of the human microcosm, she enters nothing \nloth, and nothing doubting her own capacity, upon the maladies of the \nbody politic.\n\n[Footnote 1: _Colloquio de las Cosas que mejoraran este Mundo y sus \nRepublicas._]\n\nThe first evils which occurred to her were those of the law, its \nuncertainty and its delays by which properties were wasted, families \nruined and hearts broken. What barbarity it is, she says, that a cause \nshould continue forty years in the Courts! that one Counsellor should \ntell you the right is on your side, and another should say the same \nthing to your adversary; that one decision should be given in one \nplace, and another to revoke it in that; and in a third a different \none from either, and all three perhaps equally wide of the truth and \njustice of the case, and yet each such as can be maintained by legal \narguments, and supported by legal authorities! The cause of all this \nshe ascribes to the multiplicity of laws and of legal books, which \nwere more than enough to load twenty carts, and yet more were \ncontinually added, and all were in Latin. Could any folly exceed that \nof those lawgivers who presumed to prescribe laws for all possible \ncontingencies, and for the whole course of future generations! She was \ntherefore for reducing the written laws to a few fundamentals in the \nvernacular tongue, and leaving every thing else to be decided by men \nof good conscience and sincere understanding; by which the study of \njurisprudence as a science would be abolished, and there might be an \nend to those numerous costly professorships for which so many chairs \nand universities had been founded. Ten short commandments comprised \nthe law of God; but human laws by their number and by the manner in \nwhich they were administered occasioned more hurt to the souls of men \nthan even to their lives and fortunes; for in courts of law it was \ncustomary, even if not openly permitted, to bear false witness against \nyour neighbour, to calumniate him in writing, and to seek his \ndestruction or his death. Laws which touched the life ought to be \nwritten, because in capital cases no man ought to be left to an \nuncertain sentence, nor to the will of a Judge, but all other cases \nshould be left to the Judges, who ought always to be chosen from \nMonasteries, or some other course of retired life, and selected for \ntheir religious character. This she thought, with the imposition of a \nheavy fine for any direct falsehood, or false representation advanced \neither in evidence, or in pleading, and for denying the truth, or \nsuppressing it, would produce the desired reformation.\n\nNext she considered the condition of the agricultural labourers, a \nclass which had greatly diminished and which it was most desirable to \nincrease. Their condition was to be bettered by raising their wages \nand consequently the price of produce, and exempting their cattle, \ntheir stores and their persons from being taken in execution. She \nwould also have them protected against their own imprudence, by \npreventing them from obtaining credit for wedding garments, that being \none of the most prevalent and ruinous modes of extravagance in her \ndays. In this rank of life it sometimes happened, that a shopkeeper \nnot only seized the garments themselves, but the peasant's cattle also \nto make up the payment of a debt thus contracted.\n\nShe thought it a strange want of policy that in a country where the \ncorn failed for want of rain, the waters with which all brooks and \nrivers were filled in winter should be allowed to run to waste. \nTherefore she advised that great tanks and reservoirs should be formed \nfor the purposes of irrigation, and that they should be rendered \ndoubly profitable by stocking them with fish, such as shad, tench and \ntrout. She advised also that the seed should frequently be changed, \nand crops raised in succession, because the soil loved to embrace new \nproducts: and that new plants should be introduced from the Indies; \nwhere hitherto the Spaniards had been more intent upon introducing \ntheir own, than in bringing home from thence others to enrich their \nown country; the cacao in particular she recommended, noticing that \nthis nut for its excellence had even been used as money.\n\nDuels she thought the Christian Princes and the Pope might easily \nprevent, by erecting a Jurisdiction which should take cognizance of \nall affairs of honour. She would have had them also open the road to \ndistinction for all who deserved it, so that no person should be \ndebarred by his birth from attaining to any office or rank; this she \nsaid, was the way to have more Rolands and Cids, more Great Captains, \nmore Hannibals and Tamerlanes.\n\nSuch were Do\u00f1a Oliva's views of political reformation, the wretched \nstate of law and of medicine explaining satisfactorily to her most of \nthe evils with which Spain was afflicted in the reign of Philip II. \nShe considered Law and Physic as the two great plagues of human life, \naccording to the Spanish proverb,\n\n  _A quien yo quiero mal,\n   De le Dios pleyto y orinal._\n\nUpon these subjects and such as these the Spanish lady might speculate \nfreely; if she had any opinions which \u201csavoured of the frying-pan,\u201d \nshe kept them to herself.\n\n\n\n\nCHAPTER CCXXI.\n\nTHE DOCTOR'S OPINION OF DO\u00d1A OLIVA'S PRACTICE AND HUMANITY.\n\n  _Anchor dir si potrebber cose assai\n   Che la materia \u00e8 tanto piena et folta,\n   Che non se ne verrebbe \u00e0 capo mai,\n   Dunque fia buono ch'io suoni \u00e0 raccolta._\n\nFR. SANSOVINO.\n\n\nThe Doctor's opinion of Do\u00f1a Oliva's practice was that no one would be \nkilled by it, but that many would be allowed to die whom a more active \ntreatment might have saved. It would generally fail to help the \npatient, but it would never exasperate the disease; and therefore in \nher age it was an improvement, for better is an inert treatment than a \nmischievous one.\n\nHe liked her similitude of the tree, but wondered that she had not \nnoted as much resemblance to the trunk and branches in the bones and \nmuscles, as in the vascular system. He admired the rational part of \nher practice, and was disposed to think some parts of it not \nirrational which might seem merely fanciful to merely practical men.\n\nShe was of opinion that more persons were killed by affections of the \nmind, than by intemperance, or by the sword; this she attempts to \nexplain by some weak reasoning from a baseless theory; but the proofs \nwhich she adduces in support of the assertion are curious. Many \npersons she says, who in her own time had fallen under the King's \ndispleasure, or even received a harsh word from him, had taken to \ntheir beds and died. It was not uncommon for wives who loved their \nhusbands dearly, to die a few days after them; two such instances had \noccurred within the same week in the town in which she resided: and \nshe adds the more affecting fact that the female slaves of the better \nkind (_esclavas abiles_) meaning perhaps those upon whom any care had \nbeen bestowed, were frequently observed to pine away as they grew up, \nand perish; and that this was still more frequent with those who had a \nchild born to an inheritance of slavery. Mortified ambition, \nirremediable grief, and hopeless misery, had within her observation, \nproduced the same fatal effect. The general fact is supported by \nHarvey's testimony. That eminent man said to Bishop Hacket that during \nthe Great Rebellion, more persons whom he had seen in the course of \nhis practice died of grief of mind than of any other disease. In \nFrance it was observed not only that nervous diseases of every kind \nbecame much more frequent during the revolution but cases of cancer \nalso,\u2014moral causes producing in women a predisposition to that most \ndreadful disease.\n\nOur friend was fortunate enough to live in peaceful times, when there \nwere no public calamities to increase the sum of human suffering. Yet \neven then, and within the limits of his own not extensive circle, he \nsaw cases enough to teach him that it is difficult to minister to a \nmind diseased, but that for a worm in the core there is no remedy \nwithin the power of man.\n\nHe liked Do\u00f1a Oliva for the humanity which her observations upon this \nsubject implies. He liked her also for following the indications of \nnature in part of her practise; much the better he liked her for \nprescribing all soothing circumstances and all inducements to \ncheerfulness that were possible; and nothing the worse for having \ncarried some of her notions to a whimsical extent. He had built an \nInfirmary in the air himself, others he said, might build Castles \nthere.\n\nIt was not such an Infirmary as the great Hospital at Malta, where the \nKnights attended in rotation and administered to the patients, and \nwhere every culinary utensil was made of solid silver, such was the \nostentatious magnificence of the establishment. The Doctor provided \nbetter attendance, for he had also built a Beguinage in the air, as an \nauxiliary institution; and as to the utensils he was of opinion that \ncareful neatness was very much better than useless splendour. But here \nhe would have given Do\u00f1a Oliva's soothing system a fair trial, and \nhave surrounded the patients with all circumstances that could \nminister to the comfort or alleviation of either a body or a mind \ndiseased. The principal remedy in true medicine, said that Lady \npractitioner, is to reconcile the mind and body, or to bring them in \naccord with each other,\u2014(_componer el anima con el cuerpo:_) to effect \nthis you must administer contentment and pleasure to the mind, and \ncomfort to the stomach and to the brain; the mind can only be reached \nby judicious discourse and pleasing objects; the stomach is to be \ncomforted by restoratives; the brain by sweet odours and sweet sounds. \nThe prospect of groves and gardens, the shade of trees, the flowing of \nwater, or its gentle fall, music and cheerful conversation, were \nthings which she especially advised. How little these circumstances \nwould avail in the fiercer forms of acute diseases, or in the \nprotracted evils of chronic suffering, the Doctor knew but too well. \nBut he knew also that medical art was humanely and worthily employed, \nwhen it alleviated what no human skill could cure.\n\n\u201cSo great,\u201d says Dr. Currie, \u201care the difficulties of tracing out the \nhidden causes of the disorders to which this frame of ours is subject, \nthat the most candid of the profession have allowed and lamented how \nunavoidably they are in the dark; so that the best medicines, \nadministered by the wisest heads, shall often do the mischief they \nintend to prevent.\u201d There are more reasons for this than Dr. Currie \nhas here assigned. For not only are many of the diseases which flesh \nis heir to, obscure in their causes, difficultly distinguishable by \ntheir symptoms, and altogether mysterious in their effect upon the \nsystem, but constitutions may be as different as tempers, and their \nvarieties may be as many and as great as those of the human \ncountenance. Thus it is explained wherefore the treatment which proves \nsuccessful with one patient, should fail with another, though \nprecisely in the same stage of the same disease. Another and not \nunfrequent cause of failure is that the life of a patient may depend \nas much upon administering the right remedy at the right point of \ntime, as the success of an alchemist was supposed to do upon seizing \nthe moment of projection. And where constant attendance is not \npossible, or where skill is wanting, it must often happen that the \nopportunity is lost. This cause would not exist in the Columbian \nInfirmary, where the ablest Physicians would be always within instant \ncall, and where the Beguines in constant attendance would have \nsufficient skill to know when that call became necessary.\n\nA ship-captain, the Doctor used to say, when he approaches the coast \nof France from the Bay of Biscay, or draws near the mouth of the \nBritish Channel, sends down the lead into the sea, and from the \nappearance of the sand which adheres to its tallowed bottom, he is \nenabled to find upon the chart where he is, with sufficient precision \nfor directing his course. Think, he would say, what an apparently \nimpossible accumulation of experience there must have been, before the \nbottom of that sea, everywhere within soundings could be so accurately \nknown, as to be marked on charts which may be relied on with perfect \nconfidence! No formal series of experiments was ever instituted for \nacquiring this knowledge; and there is nothing in history which can \nlead us to conjecture about what time sailors first began to trust to \nit. The boasted astronomy of the Hindoos and Egyptians affords a \nfeebler apparent proof in favour of the false antiquity of the world, \nthan might be inferred from this practice. Now if experience in the \nArt of Healing had been treasured up with equal care, it is not too \nmuch to say that therapeutics might have been as much advanced, as \nnavigation has been by preserving the collective knowledge of so many \ngenerations?[1]\n\n[Footnote 1: The following fragments belong to the chapters which were \nto have treated on the Medical Science. They may therefore \nappropriately be appended to these chapters on Do\u00f1a Oliva. I have only \nprefixed a motto from Butler.]\n\n       *       *       *       *       *\n\n                   \u201c\u2014The prince\n  Of Poets, Homer, sang long since,\n  A skilful leech is better far\n  Than half a hundred men of war.\u201d\n\n\nSuch prescriptions as were composed of any part of the human body were \nreprobated by Galen, and he severely condemned Xenocrates for having \nintroduced them, as being worse than useless in themselves, and wicked \nin their consequences. Yet these abominable ingredients continued in \nuse till what may be called the Reformation of medicine in the \nSeventeenth Century. Human bones were administered internally as a \ncure for ulcers, and the bones were to be those of the part affected. \nA preparation called Aqua Divina was made by cutting in pieces the \nbody of a healthy man who had died a violent death, and distilling it \nwith the bones and intestines. Human blood was prescribed for \nepilepsy, by great authorities, but others equally great with better \nreason condemned the practice, for this among other causes, that it \nmight communicate the diseases of the person from whom it was taken. \nIgnorant surgeons when they bled a patient used to make him drink the \nwarm blood that he might not lose the life which it contained. The \nheart dried, and taken in powder was thought good in fevers, but \nconsciencious practitioners were of opinion that it ought not to be \nused, because of the dangerous consequences which might be expected if \nsuch a remedy were in demand. It is not long since a Physician at \nHeidelberg prescribed human brains to be taken inwardly in violent \nfevers, and boasted of wonderful cures. And another German \nadministered cat's entrails as a panacea!\n\n       *       *       *       *       *\n\nThe Egyptian physicians, each being confined to the study and \ntreatment of one part of the body, or one disease, were bound to \nproceed in all cases according to the prescribed rules of their art. \nIf the patient died under this treatment, no blame attached to the \nphysician; but woe to the rash practitioner who ventured to save a \nlife by any means out of the regular routine; the success of the \nexperiment was not admitted as an excuse for the transgression and he \nwas punished with death; for the law presumed that in every case the \ntreatment enjoined was such as by common consent of the most learned \nprofessors had been approved because by long experience it had been \nfound beneficial. The laws had some right to interfere because \nphysicians received a public stipend.\n\nSomething like this prevails at this day in China. It is enacted in \nthe Ta Tsing Leu Lee, that \u201cwhen unskilful practitioners of medicine \nor surgery, administer drugs, or perform operations with the \npuncturing needle, contrary to the established rules and practice, and \nthereby kill the patient, the Magistrates shall call in other \npractitioners to examine the nature of the medicine, or of the wound, \nas the case may be, which proved mortal; and if it shall appear upon \nthe whole to have been simply an error without any design to injure \nthe patient, the practitioner shall be allowed to redeem himself from \nthe punishment of homicide, as in cases purely accidental, but shall \nbe obliged to quit his profession for ever. If it shall appear that a \nmedical practitioner intentionally deviates from the established rules \nand practice, and while pretending to remove the disease of his \npatient, aggravates the complaint, in order to extort more money for \nits cure, the money so extorted shall be considered to have been \nstolen, and punishment inflicted accordingly, in proportion to the \namount. If the patient dies, the medical practitioner who is convicted \nof designedly employing improper medicines, or otherwise contriving to \ninjure his patient, shall suffer death by being beheaded after the \nusual period of confinement.\u201d\n\n       *       *       *       *       *\n\nNo man ever entertained a higher opinion of medical science, and the \ndignity of a Physician than Van Helmont. What has been said of the \nPoet, ought in his opinion to be said of the Physician also, \n_nascitur, non fit_, and in his relation to the Creator, he was more \nPoet, or Prophet, whom the word VATES brings under one \npredicament,\u2014more than Priest. _Scilicet Pater Misericordiarum, qui \nMedicum ab initio, ceu Mediatorem inter Deum et hominem, constituit, \nimmo sibi in deliciis posuit, \u00e0 Medico vinci velle, nimirum, ad hoc se \ncreasse peculiari elogio, et elegisse testatur. Ita est sane. Non enim \ncitius hominem punit Deus, infirmat, aut interimere minatur, sibi quam \noptet opponentem Medicum, ut se Omnipotentem, etiam meritas immittendo \np\u0153nas, vincat propriis clementi\u00e6 su\u00e6 donis. Ejusmodi autem Medici sunt \nin ventre matris pr\u00e6parati,\u2014suo fungentes munere, nullius lucri \nintuitu, nud\u00e8que reflectuntur super beneplacitum (immo mandatum) \nillius, qui solus, ver\u00e8 misericors, nos jubet, sub indictione p\u0153n\u00e6 \ninfernalis, fore Patri suo similes._\u2014Obedite pr\u00e6positis _pr\u00e6ceptum \nquidem: sed_ honora parentes, honora Medicum, _angustius est quam \nobedire, cum cogamur etiam obedire minoribus. Medicus enim Mediator \ninter Vit\u00e6 Principem et Mortem._\n\n\u201cTo wit,\u201d\u2014this done into English by J. C. sometime of M. H. Oxon.\u2014\u201cthe \nFather of mercies, he who appointed a Physician, or Mediator between \nGod and man from the beginning, yea He made it his delight that he \nwould be overcome by a Physician, indeed he testifieth that he created \nand chose him to this end\u2014for a peculiar testimony of his praise. It \nis so in truth. For no sooner doth He punish, weaken, and threaten to \nkill man, but he desireth a Physician opposing himself, that He may \nconquer himself, being Omnipotent, and even in sending deserved \npunishments, by the proper gifts of his clemency.\u2014Of this sort are \nPhysicians, which are fitted from their Mothers wombs, exercise their \ngift with respect to no gain; and they are nakedly cast upon the good \npleasure,\u2014yea the command\u2014of him, who alone being truly merciful \ncommands us that, under pain of infernal punishment, we be like to his \nfather.\u2014_Obey those that sit over you,_ is a precept indeed; but \nhonour thy Parents, honour the Physician, is more strict than to obey, \nseeing we are constrained even to obey our youngers. For the Physician \nis a Mediator between the Prince of life and Death.\u201d\n\n       *       *       *       *       *\n\nSome of the Floridian tribes had a high opinion of medical virtue. \nThey buried all their dead, except the Doctors; them they burnt, \nreduced their bones to powder and drank it in water.\n\n       *       *       *       *       *\n\nA century ago the Lions in the Tower were named after the different \nSovereigns then reigning, \u201cand it has been observed that when a King \ndies, the Lion of that name dies also.\u201d\n\n       *       *       *       *       *\n\nIn the great Place at Delhi the poor Astrologers sit, as well \nMahometan as Heathen. These Doctors, forsooth, sit there in the sun \nupon a piece of tapistry, all covered with dust, having about them \nsome old mathematical instruments, which they make shew of to draw \npassengers, and a great open book representing the animals of the \nZodiack. These men are the oracles of the vulgar, to whom they pretend \nto give for one _Payssa_, that is a penny, good luck, and they are \nthey that looking upon the hands and face, turning over their books \nand making a shew of calculation, determine the fortunate moment when \na business is to be begun, to make it successful. The mean women, \nwrapt up in a white sheet from head to foot, come to find them out, \ntelling them in their ear their most secret concerns, as if they were \ntheir confessors, and intreat them to render the stars propitious to \nthem, and suitable to their designs, as if they could absolutely \ndispose of their influences.\n\nThe most ridiculous of all these astrologers in my opinion was a \nmongrel Portugueze from Goa, who sat with much gravity upon his piece \nof tapistry, like the rest, and had a great deal of custom, though he \ncould neither read nor write; and as for instruments and books was \nfurnished with nothing but an old sea-compass, and an old Romish \nprayer-book in the Portugueze language, of which he shewed the \npictures for figures of the Zodiac. \u201c_As taes bestias tal \nAstrologo_\u2014for such beasts, such an Astrologer,\u201d said he to father \nBuze a Jesuit, who met him there.\n\n       *       *       *       *       *\n\nM. Rondeau in 1780, opened a large tumour which had grown behind a \nwoman's left ear, at Brussels, and found in it a stone, in form and \nsize like a pigeon's egg, which all the experiments to which it was \nsubject proved to be a real Bezoar, of the same colour, structure, \ntaste and substance with the oriental and occidental Bezoars. This, \nhowever was a fact which the Doctor could not exactly accommodate to \nhis theory, though it clearly belonged to it; the difficulty was not \nin this, that there are those animals in which the Bezoar is produced, \nthe goat in which it is most frequent, the cow, in which it is of less \nvalue, and the ape, in which it is very seldom found, but is of most \nefficacy. Through either of these forms the Archeus might have passed. \nBut how the Bezoar which is formed in the stomach of these animals \nshould have concreted in a sort of wen upon the woman's head was a \ncircumstance altogether anomalous.\n\n       *       *       *       *       *\n\nAt Mistra, a town built from the ruins of Sparta, the sick are daily \nbrought and laid at the doors of the metropolitan Church, as at the \ngates of the ancient temples, that those who repair thither to \nworship, may indicate to them the remedies by which their health may \nbe recovered.\n\n       *       *       *       *       *\n\nIt is well remarked of the Spaniards by the Abb\u00e9 de Vayrac _que d'un \ntrop grand attachment pour les Anciens en matiere de Philosophie et de \nMedecine, et de trop de negligence pour eux en matiere de Po\u00ebsie, il \narrive presque toujours qu'ils ne sont ni bons Philosophes, ni bons \nMedicins, ni bons Po\u00ebtes._\n\n       *       *       *       *       *\n\nThe desire of having something on which to rely, as dogmatical truths, \n\u201cas it appears,\u201d says Donne, \u201cin all sciences, so most manifestly in \nPhysic, which for a long time considering nothing but plain curing, \nand that by example and precedent, the world at last longed for some \ncertain canons and rules how these cures might be accomplished; and \nwhen men are inflamed with this desire, and that such a fire breaks \nout, it rages and consumes infinitely by heat of argument, except some \nof authority interpose. This produced Hippocrates his Aphorisms; and \nthe world slumbered, or took breath, in his resolution divers hundreds \nof years. And then in Galen's time, which was not satisfied with the \neffect of curing, nor with the knowledge how to cure, broke out \nanother desire of finding out the causes why those simples wrought \nthose effects. Then Galen rather to stay their stomachs than that he \ngave them enough, taught them the qualities of the four Elements, and \narrested them upon this, that all differences of qualities proceeded \nfrom them. And after, (not much before our time,) men perceiving that \nall effects in physic could not be derived from these beggarly and \nimpotent properties of the Elements, and that therefore they were \ndriven often to that miserable refuge of specific form, and of \nantipathy and sympathy, we see the world hath turned upon new \nprinciples, which are attributed to Paracelsus, but indeed too much to \nhis honour.\u201d\n\n       *       *       *       *       *\n\n\u201cThis indenture made 26 Apr. 18 Hen. 8, between Sir Walter Strickland, \nknight, of one part, and Alexander Kenet, Doctor of Physic, on the \nother part, witnesseth, that the said Alexander permitteth, granteth, \nand by these presents bindeth him, that he will, with the grace and \nhelp of God, render and bring the said Sir Walter Strickland to \nperfect health of all his infirmities and diseases contained in his \nperson, and especially stomach and lungs and breast, wherein he has \nmost disease and grief; and over to minister such medicines truly to \nthe said Sir Walter Strickland, in such manner and ways as the said \nMaster Alexander may make the said Sir Walter heal of all infirmities \nand diseases, in as short time as possible may be, with the grace and \nhelp of God. And also the said Master Alexander granteth he shall not \ndepart at no time from the said Sir Walter without his license, unto \nthe time the said Sir Walter be perfect heal, with the grace and help \nof God. For the which care the said Sir Walter Strictland granteth by \nthese presents, binding himself to pay or cause to be paid to the said \nMr. Alexander or his assigns \u00a320. sterling monies of good and lawful \nmoney of England, in manner and form following: that is, five marks to \nbe paid upon the first day of May next ensuing, and all the residue of \nthe said sum of \u00a320. to be paid parcel by parcel as shall please the \nsaid Sir Walter, as he thinks necessary to be delivered and paid in \nthe time of his disease, for sustaining such charges as the said Mr. \nAlexander must use in medicine for reducing the said Sir Walter to \nhealth; and so the said payment continued and made, to the time the \nwhole sum of \u00a320. aforesaid be fully contented and paid. In witness \nwhereof, either to these present indentures have interchangeably set \ntheir seals, the day and year above mentioned.\u201d\n\nSir Walter however died on the 9th of January following.\n\n       *       *       *       *       *\n\n\u201c_Je voudrois de bon c\u0153ur_,\u201d says an interlocutor in one of the \nevening conversation parties of Guillaume Bouchet, Sieur de Brocourt, \n\u201c_qu'il y eust des Medecins pour remedier aux ennuis et maladies de \nl'esprit, ne plus ne moins qu'il en y a qui guerissent les maladies et \ndouleurs du corps; comme it se trouve qu'il y en avoit en Grece; car \nil est escrit que Xenophon ayant faict bastir une maison \u00e0 Corinthe, \nil mit en un billet sur la porte, qu'il faisoit profession, et avoit \nle moyen de guerir de paroles ceux qui estoient ennuyez et faschez; et \nleur demandant les causes de leurs ennuis, il les guerissoit, les \nrecomfortant, et consolant de leurs douleurs et ennuis._\u201d\n\n       *       *       *       *       *\n\nUnder barbarous governments the most atrocious practices are still in \nuse. It was reported in India that when Hyder Aly was suffering with a \nmalignant bile on his back common in that country, and which \noccasioned his death, an infant's liver was applied to it every day. \nAn Englishman in the service of Phizal Beg Cawn was on an embassy at \nMadras when this story was current; the Governor asked him whether he \nthought it likely to be true, and he acknowledged his belief in it, \ngiving this sufficient reason, that his master Phizal Beg had tried \nthe same remedy, but then he begged leave to affirm in behalf of his \nmaster, that the infants killed for his use, were slaves, and his own \nproperty.\n\n       *       *       *       *       *\n\nOf odd notions concerning virginity I do not remember a more curious \none than that virgin mummy was preferred in medicine.\n\n\n\n\nINTERCHAPTER XXV.\n\nA WISHING INTERCHAPTER WHICH IS SHORTLY TERMINATED, ON SUDDENLY \nRECOLLECTING THE WORDS OF CLEOPATRA,\u2014\u201cWISHERS WERE EVER FOOLS.\u201d\n\n  Begin betimes, occasion's bald behind,\n  Stop not thine opportunity, for fear too late\n  Thou seek'st for much, but canst not compass it.\n\nMARLOWE.\n\n\n\u201c_Plust a Dieu que j'eusse presentement cent soixante et dixhuit \nmillions d'or!_\u201d says a personage in Rabelais: \u201c_ho, comment je \ntriumpherois!_\u201d\n\nIt was a good, honest, large, capacious wish; and in wishing, it is as \nwell to wish for enough. By enough in the way of riches, a man is said \nto mean always something more than he has. Without exposing myself to \nany such censorious remark, I will like the person above quoted, limit \nmy desires to a positive sum, and wish for just one million a year.\n\nAnd what would you do with it? says Mr. Sobersides.\n\n\u201c_Attendez encores un peu, avec demie once de patience._\u201d\n\n  I now esteem my venerable self\n  As brave a fellow, as if all that pelf\n  Were sure mine own; and I have thought a way\n  Already how to spend.\n\nAnd first for my private expenditure, I would either buy a house to my \nmind, or build one; and it should be such as a house ought to be, \nwhich I once heard a glorious agriculturist define \u201ca house that \nshould have in it every thing that is voluptuous, and necessary and \nright.\u201d In my acceptation of that felicitous definition, I request the \nreader to understand that every thing which is right is intended, and \nnothing but what is perfectly so: that is to say I mean every possible \naccommodation conducive to health and comfort. It should be large \nenough for my friends, and not so large as to serve as an hotel for my \nacquaintance, and I would live in it at the rate of five thousand a \nyear, beyond which no real and reasonable enjoyment is to be obtained \nby money.\n\nI would neither keep hounds, nor hunters, nor running horses.\n\nI would neither solicit nor accept a peerage. I would not go into \nParliament. I would take no part whatever in what is called public \nlife, farther than to give my vote at an election against a Whig, or \nagainst any one who would give his in favour of the Catholic Question.\n\nI would not wear my coat quite so threadbare as I do at present: but I \nwould still keep to my old shoes, as long as they would keep to me.\n\nBut stop\u2014Cleopatra adopted some wizard's words when she said \u201cWishers \nwere ever fools!\u201d\n\n\n\n\nCHAPTER CCXXII.\n\nETYMOLOGY.\u2014UN TOUR DE MA\u00ceTRE GONIN.\u2014ROMAN DE VAUDEMONT AND THE LETTER \nC.\u2014SHENSTONE.\u2014THE DOCTOR'S USE OF CHRISTIAN NAMES.\n\n  _\u03a0\u03c1\u1fb6\u03b3\u03bc\u03b1, \u03c0\u03c1\u1fb6\u03b3\u03bc\u03b1 \u03bc\u03ad\u03b3\u03b1 \u03ba\u03b5\u03ba\u03af\u03bd\u03b7\u03c4\u03b1\u03b9, \u03bc\u03ad\u03b3\u03b1._\n\nARISTOPHANES.\n\n\n_Magnus thesaurus latet in nominibus,_ said Strafford, then Lord \nDeputy Wentworth, when noticing a most unwise scheme which was \nsupposed to proceed from Sir Abraham Dawes, he observes, it appeared \nmost plainly that he had not his name for nothing! In another letter, \nhe says, \u201cI begin to hope I may in time as well understand these \ncustoms as Sir Abraham Dawes. Why should I fear it? for I have a name \nless ominous than his.\u201d\n\n_Gonin_, Court de Gebelin says, is a French word or rather name which \nexists only in these proverbial phrases, _Ma\u00eetre Gonin_,\u2014_un tour de \nMa\u00eetre Gonin_; it designates _un Ma\u00eetre pass\u00e9 en ruses et artifices; \nun homme fin et rus\u00e9._ The origin of the word, says he, was altogether \nunknown. Menage rejects with the utmost contempt the opinion of those \nwho derive it from the Hebrew \u05e5\u05d5\u05d1\u05e0, _Gwunen_ a diviner, an enchanter. \nIt is true that this etymology has been advanced too lightly, and \nwithout proofs: Menage however ought to have been less contemptuous, \nbecause he could substitute nothing in its place.\n\nIt is remarkable that neither Menage nor Court de Gebelin should have \nknown that Maistre Gounin was a French conjurer, as well known in his \nday as Katterfelto and Jonas, or the Sieur Ingleby Emperor of \nConjurors in later times. He flourished in the days of Francis the \nfirst, before whom he is said to have made a private exhibition of his \nart in a manner perfectly characteristic of that licentious King and \nhis profligate court. Thus he effected \u201c_par ses inventions, illusions \net sorcelleries et enchantements,\u2014car il estoit un homme fort expert \net subtil en son art,_ says Br\u00e2ntome; _et son petit-fils, que nous \navons veu, n'y entendoit rien au prix de luy._\u201d Grandfather and \ngrandson having been at the head of their worshipful profession, the \nname past into a proverbial expression, and survived all memory of the \nmen.\n\nCourt de Gebelin traced its etymology far and wide. He says, it is \nincontestable that this word is common to us with the ancient Hebrews \nthough it does not come to us from them. We are indebted for it to the \nEnglish. Cunning _designe chez eux un homme adroit, fin, rus\u00e9._ Master \nCunning _a fait Ma\u00eetre Gonin_. This word comes from the primitive \n_Cen_ pronounced _Ken_, which signifies ability, (_habilit\u00e9_) art, \npower. The Irish have made from it _Kanu_, I know; _Kunna_, to know; \n_Kenning_, knowledge, (_science_); _Kenni_-mann, wise men (_hommes \nsavans_), Doctors, Priests.\n\nIt is a word common to all the dialects of the Celtic and Teutonic; to \nthe Greek in which _Konne-ein_[1] signifies to know (_savoir_) to be \nintelligent and able &c., to the Tartar languages &c.\n\n[Footnote 1: So in the MS.]\n\n_Les Anglois associant_ Cunning _avec_ Man, _homme, en font le mot_ \nCunning-Man, _qui signifie Devin, Enchanteur, homme qui fait de \ngrandes choses, et qui est habile: c'est donc le correspondant du mot \nHebreu_ Gwunen, _Enchanteur, Devin;_ Gwuna, _Magicienne, Devineresse; \nd'o\u00f9 le verbe_ Gwunen, _deviner, observer les Augures, faire des \nprestiges. Ne soyons par \u00e9tonn\u00e9s,_ says the author, bringing this \nexample to bear upon his system, _de voir ce mot commun \u00e0 tant de \nPeuples, et si ancien: il vint chez tous d'une source commune, de la \nhaute Asie, berceau de tous ces Peuples et de leur Langue._\n\nIf Mr. Canning had met with the foregoing passage towards the close of \nhis political life, when he had attained the summit of his wishes, how \nwould it have affected him, in his sober mind? Would it have tickled \nhis vanity, or stung his conscience? Would he have been flattered by \nseeing his ability prefigured in his name? or would he have been \nmortified at the truth conveyed in the proverbial French application \nof it, and have acknowledged in his secret heart that cunning is as \nincompatible with self-esteem as it is with uprightness, with \nmagnanimity, and with true greatness?\n\nHis name was unlucky not only in its signification, but according to \nRoman de Vaudemont, in its initial.\n\n  _Maudit est nom qui par C se commence,\n     Coquin, cornard, caignard, coqu, caphard:\n     Aussi par B, badaud, badin, bavard,\n   Mais pire est C, si j'ay bien remembrance._\n\nMuch as the Doctor insisted upon the virtues of what he called the \ndivine initial, he reprehended the uncharitable sentiment of these \nverses, and thought that the author never could have played at \u201cI love \nmy Love with an A,\u201d or that the said game perhaps was not known among \nthe French; for you must get to x, y, and z before you find it \ndifficult to praise her in any letter in the alphabet, and to \ndispraise her in the same.\n\nInitials therefore, he thought, (always with one exception) of no \nother consequence than as they pleased the ear, and combined \ngracefully in a cypher, upon a seal or ring. But in names themselves a \ngreat deal more presents itself to a reflecting mind.\n\nShenstone used to bless his good fortune that his name was not \nobnoxious to a pun. He would not have liked to have been complimented \nin the same strain as a certain Mr. Pegge was by an old epigrammatist.\n\n  What wonder if my friendship's force doth last\n  Firm to your goodness? You have pegg'd it fast.\n\nLittle could he foresee, as Dr. Southey has observed that it was \nobnoxious to a rhyme in French English. In the gardens of Ermenonville \nM.     placed this inscription to his honour.\n\n    This plain stone\n    To William Shenstone.\n  In his writings he display'd\n    A mind natural;\n  At Leasowes he laid\n    Arcadian greens rural.\n\nPoor Shenstone hardly appears more ridiculous in the frontispiece to \nhis own works, where, in the heroic attitude of a poet who has won the \nprize and is about to receive the crown, he stands before Apollo in a \nshirt and boa, as destitute of another less dispensible part of dress \nas Adam in Eden, but like Adam when innocent, not ashamed: while the \nshirtless God holding a lyre in one hand prepares with the other to \nplace a wreath of bay upon the brow of his delighted votary.\n\nThe father of Sir Joshua Reynolds fancied that if he gave his son an \nuncommon Christian name, it might be the means of bettering his \nfortune; and therefore he had him christened Joshua. It does not \nappear however that the name ever proved as convenient to the great \npainter as it did to Joshua Barnes. He to whose Barnesian labours \nHomer and Queen Esther, and King Edward III. bear witness, was a good \nman and a good scholar, and a rich widow who not imprudently inferred \nthat he would make a good husband, gave him an opportunity by \nobserving to him one day that Joshua made the Sun and Moon stand \nstill, and significantly adding that nothing could resist Joshua. The \nhint was not thrown away;\u2014and he never had cause to repent that he had \ntaken, nor she that she had given it.\n\nA Spanish gentleman who made it his pastime to write books of \nchivalry, being to bring into his work a furious Giant, went many days \ndevising a name which might in all points be answerable to his \nfierceness, neither could he light upon any; till playing one day at \ncards in his friend's house, he heard the master of the house say to \nthe boy\u2014muchacho\u2014_tra qui tantos_. As soon as he heard Traquitantos he \nlaid down his cards and said that now he had found a name which would \nfit well for his Giant.[2]\n\n[Footnote 2: HUARTE.]\n\nI know not whether it was the happy-minded author of the Worthies and \nthe Church History of Britain who proposed as an epitaph for himself \nthe words \u201cFuller's Earth,\u201d or whether some one proposed it for him. \nBut it is in his own style of thought and feeling.\n\nNor has it any unbeseeming levity, like this which is among Browne's \npoems.\n\n  Here lieth in sooth\n  Honest John Tooth,\n  Whom Death on a day\n  From us drew away.\n\nOr this upon a Mr. Button,\n\n  Here lieth one, God rest his soul\n  Whose grave is but a button-hole.\n\nNo one was ever punned to death, nor, though Ditton is said to have \ndied in consequence of \u201cthe unhappy effect\u201d which Swift's verses \nproduced upon him, can I believe that any one was ever rhymed to \ndeath.\n\nA man may with better reason bless his godfathers and godmothers if \nthey chuse for him a name which is neither too common nor too \npeculiar.[3]\n\n[Footnote 3: It is said of an eccentric individual that he never \nforgave his Godfathers and Godmother for giving him the name of Moses, \nfor which the short is Mo.]\n\nIt is not a good thing to be Tom'd or Bob'd, Jack'd or Jim'd, Sam'd or \nBen'd, Natty'd or Batty'd, Neddy'd or Teddy'd, Will'd or Bill'd, \nDick'd or Nick'd, Joe'd or Jerry'd as you go through the world. And \nyet it is worse to have a christian name, that for its oddity shall be \nin every body's mouth when you are spoken of, as if it were pinned \nupon your back, or labelled upon your forehead. Quintin Dick for \nexample, which would have been still more unlucky if Mr. Dick had \nhappened to have a cast in his eye. The Report on Parochial \nRegistration contains a singular example of the inconvenience which \nmay arise from giving a child an uncouth christian name. A gentleman \ncalled Anketil Gray had occasion for a certificate of his baptism: it \nwas known at what church he had been baptized, but on searching the \nregister there, no such name could be found: some mistake was presumed \ntherefore not in the entry, but in the recollection of the parties, \nand many other registers were examined without success. At length the \nfirst register was again recurred to, and then upon a closer \ninvestigation, they found him entered as Miss Ann Kettle Grey.\n\n\u201c_Souvent_,\u201d says Br\u00e2ntome, \u201cceux qui portent le nom de leurs ayeuls, \nleur _ressemblent volontiers, comme je l'ay veu observer et en \ndiscourir \u00e0 aucuns philosophes._\u201d He makes this remark after observing \nthat the Emperor Ferdinand was named after his grandfather Ferdinand \nof Arragon, and Charles V. after his great grandfather Charles the \nBold. But such resemblances are as Br\u00e2ntome implies, imitational where \nthey exist. And Mr. Keightley's observation, that \u201ca man's name and \nhis occupation have often a most curious coincidence,\u201d rests perhaps \non a similar ground, men being sometimes designated by their names for \nthe way of life which they are to pursue. Many a boy has been called \nNelson in our own days, and Rodney in our fathers', because he was \nintended for the sea service, and many a seventh son has been \nchristened Luke in the hope that he might live to be a physician. In \nwhat other business than that of a lottery-office would the name \nGoodluck so surely have brought business to the house? Captain Death \ncould never have practised medicine or surgery, unless under an alias; \nbut there would be no better name with which to meet an enemy in \nbattle. Dr. Damman was an eminent physician and royal professor of \nmidwifery at Ghent in the latter part of the last century. He ought to \nhave been a Calvinistic divine.\n\nThe Ancients paid so great a regard to names, that whenever a number \nof men were to be examined on suspicion, they began by putting to the \ntorture the one whose name was esteemed the vilest. And this must not \nbe supposed to have had its origin in any reasonable probability, such \nas might be against a man who being apprehended for a riot, should say \nhis name was Patrick Murphy, or Dennis O'Connor, or Thady O'Callaghan; \nor against a Moses Levi, or a Daniel Abrahams for uttering bad money; \nit was for the import of the name itself, and the evidence of a base \nand servile origin which it implied.\n\n\u201c_J'ai \u00e9t\u00e9 tousjours fort etonn\u00e9_,\u201d says Bayle, \u201c_que les familles qui \nportent un nom odieux ou ridicule, ne le quitent pas._\u201d The \nLeatherheads and Shufflebottoms, the Higgenses and Huggenses, the \nScroggses and the Scraggses, Sheepshanks and Ramsbottoms, Taylors and \nBarbers, and worse than all, Butchers, would have been to Bayle as \nabominable as they were to Dr. Dove. I ought, the Doctor would say, to \nhave a more natural dislike to the names of Kite, Hawk, Falcon and \nEagle; and yet they are to me (the first excepted) less odious than \nnames like these: and even preferable to Bull, Bear, Pig, Hog, Fox or \nWolf.\n\nWhat a name, he would say, is Lamb for a soldier, Joy for an \nundertaker, Rich for a pauper, or Noble for a taylor: Big for a lean \nand little person, and Small for one who is broad in the rear and \nabdominous in the van. Short for a fellow six feet without his shoes, \nor Long for him whose high heels hardly elevate him to the height of \nfive. Sweet for one who has either a vinegar face, or a foxey \ncomplection. Younghusband for an old batchelor. Merryweather for any \none in November and February, a black spring, a cold summer or a wet \nautumn. Goodenough for a person no better than he should be: Toogood \nfor any human creature, and Best for a subject who is perhaps too bad \nto be endured.\n\nCustom having given to every Christian name its _alias_, he always \nused either the baptismal name or its substitute as it happened to \nsuit his fancy, careless of what others might do. Thus he never called \nany woman Mary, though _Mare_ he said being the sea was in many \nrespects but too emblematic of the sex. It was better to use a \nsynonyme of better omen, and Molly therefore was to be preferred as \nbeing soft. If he accosted a vixen of that name in her worst temper he \n_mollyfied_ her. On the contrary he never could be induced to \nsubstitute Sally for Sarah.\u2014Sally he said had a salacious sound, and \nmoreover it reminded him of rovers, which women ought not to be. \nMartha he called Patty, because it came pat to the tongue. Dorothy \nremained Dorothy, because it was neither fitting that women should be \nmade Dolls, nor Idols. Susan with him was always Sue, because women \nwere to be sued, and Winifred Winny because they were to be won.\n\n\n\n\nCHAPTER CCXXIII.\n\nTRUE PRONUNCIATION OF THE NAME OF DOVE.\u2014DIFFICULTIES OF PRONUNCIATION \nAND PROSODY.\u2014A TRUE AND PERFECT RHYME HIT UPON.\n\n  _Tal nombre, que a los siglos extendido,\n   Se olvide de olvidarsele al Olvido._\n\nLOPE DE VEGA.\n\n\nConsidering the many mysteries which our Doctor discovered in the name \nof Dove, and not knowing but that many more may be concealed in it \nwhich will in due time be brought to light, I am particularly \ndesirous,\u2014I am solicitous,\u2014I am anxious,\u2014I wish (which is as much as \nif a Quaker were to say \u201cI am moved,\u201d or \u201cit is upon my mind\u201d) to fix \nfor posterity, if possible, the true pronunciation of that name. _If \npossible_, I say, because whatever those readers may think, who have \nnever before had the subject presented to their thoughts, it is \nexceedingly difficult. My solicitude upon this point will not appear \ngroundless, if it be recollected to what strange changes pronunciation \nis liable, not from lapse of time alone, but from caprice and fashion. \nWho in the present generation knows not how John Kemble was persecuted \nabout his _a-ches_, a point wherein right as he was, he was proved to \nbe wrong by a new _norma loquendi_. Our allies are no longer iambic as \nthey were wont to be, but pure trochees now like Alley Croker and Mr. \nAlley the counsellor. _Beta_ is at this day called _Veta_ in Greece to \nthe confusion of Sir John Cheke, to the triumph of Bishop Gardiner, \nand in contempt of the whole ovine race. Nay, to bring these \nobservations home to the immediate purport of this chapter, the modern \nGreeks when they read this book will call the person on whose history \nit relates, Thaniel Thove! and the Thoctor! their Delta having \nundergone as great a change as the Delta in Egypt. Have I not reason \nthen for my solicitude?\n\nWhoever examines that very rare and curious book, _Lesclarcissement de \nla langue fran\u00e7oyse_, printed by Johan Haukyns, 1530, (which is the \noldest French grammar in our language, and older than any that the \nFrench possess in their own) will find indubitable proof that the \npronunciation of both nations is greatly altered in the course of the \nlast three hundred years.\n\nNeither the Spaniards nor Portuguese retain in their speech that \nstrong Rhotacism which they denoted by the double _rr_, and which \nCamden and Fuller notice as peculiar to the people of Carlton in \nLeicestershire. Lily has not enumerated it among those _isms_ from \nwhich boys are by all means to be deterred, a most heinous _ism_ \nhowever it is. A strange uncouth wharling, Fuller called it, and \nCamden describes it as a harsh and ungrateful manner of speech with a \nguttural and difficult pronunciation. They were perhaps a colony from \nDurham or Northumberland in whom the _burr_ had become hereditary.\n\nIs the poetry of the Greeks and Romans ever read as they themselves \nread it? Have we not altered the very metre of the pentameter by our \nmanner of reading it? Is it not at this day doubtful whether C\u00e6sar was \ncalled K\u00e6sar, Ch\u00e6sar, or as we pronounce his name? And whether Cicero \nought not to be called Chichero[1] or Kikero? Have I not therefore \ncause to apprehend that there may come a time when the true \npronunciation of Dove may be lost or doubtful? Major Jardine has \njustly observed that in the great and complicated art of alphabetical \nwriting, which is rendered so easy and familiar by habit, we are not \nalways aware of the limits of its powers.\n\n[Footnote 1: The well known verses of Catullus would be against \nC_h_ic_h_ero, at least.\n\n  _Chommoda dicebat, si quando commoda vellet\n     Dicere, et_ h_insidias Arrius insidias:\n   Et tum mirific\u00e8 sperabat se esse locutum,\n     Cum quantum poterat, dixerat_ h_insidias, &c._\n\nCARM. lxxxiv.\n\nThe _h_ appears to have been an old Shibboleth, and not restricted \neither to Shropshire or Warwickshire. Mr. Evans' verses will occur to \nmany readers of \u201cThe Doctor, &c.\u201d]\n\n\u201cAlphabetical writing,\u201d says that always speculative writer, \u201cwas \ndoubtless a wonderful and important discovery. Its greatest merit, I \nthink, was that of distinguishing sounds from articulations, a degree \nof perfection to which the eastern languages have not yet arrived; and \nthat defect may be, with those nations, one of the chief causes of \ntheir limited progress in many other things. You know they have no \nvowels, except some that have the _a_, but always joined to some \narticulation: their attempt to supply that defect by points give them \nbut very imperfect and indistinct ideas of vocal and articulate \nsounds, and of their important distinction. But even languages most \nalphabetical, if the expression may be allowed, could not probably \ntransmit by writing a compleat idea of their own sounds and \npronunciation from any one age or people to another. Sounds are to us \ninfinite and variable, and we cannot transmit by one sense the ideas \nand objects of another. We shall be convinced of this when we \nrecollect the innumerable qualities of tone in human voices, so as to \nenable us to distinguish all our acquaintances, though the number \nshould amount to many hundreds, or perhaps thousands. With attention \nwe might discover a different quality of tone in every instrument; for \nall these there never can be a sufficient number of adequate terms in \nany written language; and when that variety comes to be compounded \nwith a like variety of articulations, it becomes infinite to us. The \nvarieties only upon the seven notes in music, varied only as to pitch \nand modulation throughout the audible scale, combined with those of \ntime, are not yet probably half exhausted by the constant labour of so \nmany ages. So that the idea of Mr. Steel and others, of representing \nto the eye the tune and time only of the sounds in any language, will \nprobably ever prove inadequate to the end proposed, even without \nattempting the kinds and qualities of tones and articulations, which \nwould render it infinite and quite impossible.\u201d\n\nLowth asserts that \u201cthe true pronunciation of Hebrew is lost,\u2014lost to \na degree far beyond what can ever be the case of any European language \npreserved only in writing; for the Hebrew language, like most of the \nother Oriental languages, expressing only the consonants, and being \ndestitute of its vowels, has lain now for two thousand years in a \nmanner mute and incapable of utterance, the number of syllables is in \na great many words uncertain, the quantity and accent wholly unknown.\u201d\n\nIn the Pronouncing Dictionary of John Walker, (that great benefactor \nto all ladies employed in the task of education) the word is written \n_Duv_, with a figure of 2 over the vowel, designating that what he \ncalls the short simple _u_ is intended, as in the English, _tub_, \n_cup_, _sup_, and the French _veuf_, _neuf_. How Sheridan gives it, or \nhow it would have been as Mr. Southey would say, _uglyographized_ by \nElphinstone and the other whimsical persons who have laboured so \ndisinterestedly in the vain attempt of regulating our spelling by our \npronunciation, I know not, for none of their books are at hand. My \nPublic will forgive me that I have not taken the trouble to procure \nthem. It has not been neglected from idleness, nor for the sake of \nsparing myself any pains which ought to have been taken. Would I spare \nany pains in the service of my Public!\n\nI have not sought for those books because their authority would have \nadded nothing to Walker's: nor if they had differed from him, would \nany additional assistance have been obtained. They are in fact all \nequally inefficient for the object here required, which is so to \ndescribe and fix the true pronunciation of a particular word, that \nthere shall be no danger of it ever being mistaken, and that when this \nbook shall be as old as the Iliad, there may be no dispute concerning \nthe name of its principal personage, though more places should vie \nwith each other for the honour of having given birth to Urgand the \nUnknown, than contended for the birth of Homer. Now that cannot be \ndone by literal notation. If you think it may, \u201cI beseech you, Sir, \npaint me a voice! Make a sound visible if you can! Teach mine ears to \nsee, and mine eyes to hear!\u201d\n\nThe prosody of the ancients enables us to ascertain whether a syllable \nbe long or short. Our language is so much more flexible in verse that \nour poetry will not enable the people of the third and fourth \nmillenniums even to do this, without a very laborious collation, which \nwould after all in many instances leave the point doubtful. Nor will \nrhyme decide the question; for to a foreigner who understands English \nonly by book (and the people of the third and fourth millenniums may \nbe in this state) Dove and Glove, Rove and Grove, Move and Prove, must \nall appear legitimate and interchangeable rhymes.\n\nI must therefore have given up the matter in despair had it not been \nfor a most fortunate and felicitous circumstance. There is one word in \nthe English language which, happen what may, will never be out of use, \nand of which the true pronunciation like the true meaning is sure to \npass down uninterruptedly and unaltered from generation to generation. \nThat word, that one and only word which must remain immutable wherever \nEnglish is spoken, whatever other mutations the speech may undergo, \ntill the language itself be lost in the wreck of all things,\u2014that word \n(Youths and Maidens ye anticipate it now!) that one and only word\u2014\n\n  _\u03a4\u03cc\u03b4\u03b5 \u03bc\u1f72\u03bd \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9 \u03c3\u03c4\u03cc\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f72\u03bd \u03c0\u03cd\u03bb\u03b1\u03b9\u03c2\n   \u039a\u03b1\u03b8\u03ad\u03be\u03c9\u00b7_[2]\n\nthat dear delicious monosyllable LOVE, that word is a true and perfect \nrhyme to the name of our Doctor.\n\n  Speak but one rhyme and I am satisfied;\n  ... pronounce but Love and Dove.[3]\n\n[Footnote 2: EURIPIDES.]\n\n[Footnote 3: ROMEO AND JULIET.]\n\n\n\n\nCHAPTER CCXXIV.\n\nCHARLEMAGNE, CASIMIR THE POET, MARGARET DUCHESS OF NEWCASTLE, \nNOCTURNAL REMEMBRANCER.\u2014THE DOCTOR NOT AMBITIOUS OF FAME.\u2014THE AUTHOR \nIS INDUCED BY MR. FOSBROOKE AND NORRIS OF BEMERTON TO EJACULATE A \nHEATHEN PRAYER IN BEHALF OF HIS BRETHREN.\n\n  _Tutte le cose son rose et viole\n   Ch' io dico \u00f2 ch' io dir\u00f2 de la virtute._\n\nFR. SANSOVINO.\n\n\nIt is recorded of Charlemagne by his secretary Eginhart, that he had \nalways pen, ink and parchment beside his pillow, for the purpose of \nnoting down any thoughts which might occur to him during the night: \nand lest upon waking he should find himself in darkness, a part of the \nwall, within reach from the bed was prepared, like the leaf of a \ntablet, with wax, on which he might indent his memoranda with a style.\n\nThe Jesuit poet Casimir had a black tablet always by his bedside, and \na piece of chalk, with which to secure a thought, or a poetical \nexpression that might occur to him, _si quid insomnis noctu non \ninfeliciter cogitabat ne id sibi periret._ In like manner it is \nrelated of Margaret Duchess of Newcastle that some of her young ladies \nalways slept within call, ready to rise at any hour in the night, and \ntake down her thoughts, lest she should forget them before morning.\n\nSome threescore years ago a little instrument was sold by the name of \nthe Nocturnal Remembrancer; it consisted merely of some leaves of what \nis called asses-skin, in a leathern case wherein there was one \naperture from side to side, by aid of which a straight line could be \npencilled in the dark: the leaf might be drawn up, and fixed at \nmeasured distances, till it was written on from top to bottom.\n\n_Our_ Doctor, (\u2014now that thou art so well acquainted with him and \nlikest him so cordially, Reader, it would be ungenerous in me to call \nhim mine)\u2014_our_ Doctor needed no such contrivances. He used to say \nthat he laid aside all his cares when he put off his wig, and that \nnever any were to be found under his night cap. Happy man, from whom \nthis might be believed! but so even had been the smooth and noiseless \ntenour of his life that he could say it truly. Anxiety and \nbereavements had brought to him no sleepless nights, no dreams more \ndistressful than even the realities that produce and blend with them. \nNeither had worldly cares or ambitious hopes and projects ever \ndisquieted him, and made him misuse in midnight musings the hours \nwhich belong to sleep. He had laid up in his mind an inexhaustible \nstore of facts and fancies, and delighted in nothing more than in \nadding to these intellectual treasures; but as he gathered knowledge \nonly for its own sake, and for the pleasure of the pursuit, not with \nany emulous feelings, or aspiring intent\n\n          \u2014to be for ever known,\n  And make the years to come his own,\n\nhe never said with the studious Elder Brother in Fletcher's comedy,\n\n                           the children\n  Which I will leave to all posterity,\n  Begot and brought up by my painful studies\n  Shall be my living issue.\n\nAnd therefore\u2014_voil\u00e0 un homme qui \u00e9tait fort savant et fort eloquent, \net neanmoins_\u2014(altering a little the words of Bayle),\u2014_il n'est pas \nconnu dans la r\u00e9publique des lettres, et il y a eu une infinit\u00e9 de \ngens beaucoup moins habile que lui, qui sont cent fois plus connus; \nc'est qu'ils ont publi\u00e9 des livres, et que la presse n'a point roul\u00e9 \nsur ses productions. Il importe extr\u00eamement aux hommes doctes, qui ne \nveulent pas tomber dans l'oubli apr\u00e8s leur mort, de s'\u00e9riger en \nauteurs; sans cela leur nom ne passe gu\u00e8re la premi\u00e8re g\u00e9n\u00e9ration; res \nerat unius \u00e6tatis. Le commun des lecteurs ne prend point garde au nom \ndes savans qu'ils ne connaissent que par le t\u00e9moignage d'autrui; on \noublie bient\u00f4t un homme, lorsque l'eloge qu'en font les autres finit \npar\u2014le public n'a rien ou de lui._\n\nBayle makes an exception of men who like Peiresc distinguish \nthemselves _d'un fa\u00e7on singuli\u00e8re_.\n\n\u201cI am not sure,\u201d says Sir Egerton Brydges, \u201cthat the life of an author \nis an happy life; but yet if the seeds of authorship be in him, he \nwill not be happy except in the indulgence of this occupation. Without \nthe culture and free air which these seeds require, they will wither \nand turn to poison.\u201d It is no desirable thing, according to this \nrepresentation, to be born with such a predisposition to the most \ndangerous of all callings. But still more pitiable is the condition of \nsuch a person if Mr. Fosbrooke has described it truly: \u201cthe mind of a \nman of genius,\u201d says he, (who beyond all question is a man of genius \nhimself) \u201cis always in a state of pregnancy, or parturition; and its \npower of bearing offspring is bounded only by supervening disease, or \nby death.\u201d Those who are a degree lower in genius are in a yet worse \npredicament; such a sort of man, as Norris of Bemerton describes, who \n\u201calthough he conceives often, yet by some chance or other, he always \nmiscarries, and the issue proves abortive.\u201d\n\n  JUNO LUCINA _fer opem!_\n\nThis invocation the Doctor never made metaphorically for himself, \nwhatever serious and secret prayers he may have preferred for others, \nwhen exercising one branch of his tripartite profession.\n\nBernardin de Saint Pierre says in one of his letters, when his _Etudes \nde la Nature_ were in the press, _Je suis a present dans les douleurs \nde l'enfantement, car il n'y a point de m\u00e8re qui souffre autant en \nmettant un enfant au monde, et qui craigne plus qu'on ne l'ecorche ou \nqu'on ne les cr\u00e8ve un \u0153il, qu'un auteur qui revoit les \u00e9preuves de son \nouvrage._\n\n\n\n\nCHAPTER CCXXV.\n\nTWO QUESTIONS GROWING OUT OF THE PRECEDING CHAPTER.\n\nA Taylor who has no objection to wear motley, may make himself a great \ncoat with half a yard of his own stuff, by eking it out with cabbage \nfrom every piece that comes in his way.\n\nROBERT SOUTHEY.\n\n\nBut here two questions arise:\n\nOught Dr. Dove, or ought he not, to have been an author?\n\nWas he, or was he not, the happier, for not being one?\n\n\u201cNot to leave the reader,\u201d as Lightfoot says, \u201cin a _bivium_ of \nirresolutions,\u201d I will examine each of these questions, _escriviendo \nalgunos breves reglones, sobre lo mucho que dezir y escrivir se podria \nen esto;\u2014moviendo me principalmente a ello la grande ignorancia que \nsobre esta matheria veo manifiestamente entre las gentes de nuestro \nsiglo._[1]\n\n[Footnote 1: GARIBAY.]\n\n\u201cI am and have been,\u201d says Robert Wilmot, \u201c(if there be in me any \nsoundness of judgment) of this opinion, that whatsoever is committed \nto the press is commended to eternity; and it shall stand a lively \nwitness with our conscience, to our comfort or confusion, in the \nreckoning of that great day. Advisedly therefore was that proverb used \nof our elder Philosopher, _Manum a Tabul\u00e2_; withhold thy hand from the \npaper, and thy papers from the print, or light of the world.\u201d\n\nRobert Wilmot _says_, I say, using the present tense in setting his \nwords before the reader, because of an author it may truly be said \nthat \u201cbeing dead he yet speaketh.\u201d Obscure as this old author now is, \nfor his name and his existing works are known only to those who love \nto pore among the tombs and the ruins of literature, yet by those who \nwill always be enough \u201cto make a few,\u201d his name will continue to be \nknown, long after many of those bubbles which now glitter as they \nfloat upon the stream of popularity are \u201cgone for ever;\u201d and his \nremains are safe for the next half millennium, if the globe should \nlast so long without some cataclasm which shall involve its creatures \nand its works in one common destruction.\n\nWilmot is right in saying that whatever is written for the public, is \nas regards the individual responsibility of the writer, written for \neternity, however brief may be its earthly duration;\u2014an aweful \nconsideration for the authors of wicked books, and for those who by \nbecoming instrumental in circulating such books, involve themselves in \nthe author's guilt as accessaries after the fact, and thereby bring \nthemselves deservedly under the same condemnation.\n\nLooking at the first question in this point of view, it may be \nanswered without hesitation, the Doctor was so pure in heart, and \nconsequently so innocent in mind that there was no moral reason why he \nought not to have been an author. He would have written nothing but \nwhat,\u2014religiously speaking might have been accounted among his good \nworks,\u2014so far as, so speaking, any works may deserve to be called \ngood.\n\nBut the question has two handles, and we must now take it by the \nother.\n\nAn author more obscure in the literature of his own country than \nWilmot, (unless indeed some Spanish or Italian Haslewood may have \ndisinterred his name) has expressed an opinion, directly the reverse \nof Wilmot's concerning authorship. Ye who understand that noble \nlanguage which the Emperor Charles V. ranked above all other living \ntongues may have the satisfaction of here reading it in the original.\n\n\u201c_Muchos son los que del loable y fructuoso trabajo de escrevir, \nrehuir suelen; unos por no saber, a los quales su ignorancia en alguna \nmanera escusa; otros por negligencia, que teniendo habilidad y \ndisposicion par ello no lo hazen; y a estos es menester que Dios los \nperdone en lo passado, y emiende en lo por venir; otros dexan de \nhazello por temor de los detractores y que mal acostumbran dezir; los \nquales a mi parecer de toda reprehension son dignos, pues siendo el \nacto en si virtuoso, dexan de usarlo por temor. Mayormente que todos, \no los mas que este exercicio usan, o con buen ingenio escriven, o con \nbuen desseo querrian escrevir. Si con buen ingenio hazen buena obra, \ncierto es que dese ser alabada. Y s\u00eb el defecto de mas no alcanzar \nalgo, la haze diminuta de lo que mejor pudiera ser, deve se loar lo \nque el tal quisiera hazer, si mas supiera, o la invencion y fantasia \nde la obra, por que fue, o porque desseo ser bueno. De manere que es \nmucho mejor escrevir como quiera que se pueda hazer, que no por algun \ntemor dexar de hazerlo._\u201d[2]\n\n[Footnote 2: QUESTION DE AMOR. PROLOGO.]\n\n\u201cMany,\u201d says this author, \u201care they who are wont to eschew the \nmeritorious and fruitful labour of writing, some for want of \nknowledge, whom their ignorance in some manner excuses; others for \nnegligence, who having ability and fitness for this, nevertheless do \nit not, and need there is for them, that God should forgive them for \nthe past, and amend them for the time to come, others forbear writing, \nfor fear of detractors and of those who accustom themselves to speak \nill, and these in my opinion are worthy of all reprehension, because \nthe act being in itself so virtuous, they are withheld by fear from \nperforming it. Moreover it is to be considered that all, or most of \nthose who practise this art, either write with a good genius, or a \ngood desire of writing well. If having a good genius they produce a \ngood work, certes that work deserves to be commended. And if for want \nof genius it falls short of this, and of what it might better have \nbeen, still he ought to be praised, who would have made his work \npraiseworthy if he had been able, and the invention and fancy of the \nwork, either because it is or because he wished it to be so. So that \nit is much better for a man to write whatever his ability may be, than \nto be withheld from the attempt by fear.\u201d\n\nA very different opinion was expressed by one of the most learned of \nmen, _Ego multos studiosos quotidie video, paucos doctos; in doctis \npaucos ingeniosos; in semidoctis nullos bonos; atque adeo liter\u00e6 \ngeneris humani unicum solamen, jam pestis et perniciei maxim\u00e6 loco \nsunt._[3]\n\n[Footnote 3: SCALIGER.]\n\nM. Cornet used to say, _que pour faire des livres, il faloit \u00eatre ou \nbien fou ou bien sage, que pour lui, comme il ne se cro\u00efoit pas assez \nsage pour faire un bon livre, ni assez fou pour en faire un m\u00e9chant, \nil avoit pris le parti de ne point ecrire._\n\n_Pour lui_, the Docteur of the Sorbonne: _pour moi_,\u2014every reader \nwill, in the exercise of that sovereign judgement whereof every reader \nis possessed, determine for himself whether in composing the present \nwork I am to be deemed _bien sage_, or _bien fou_. I know what Mr. \nDulman thinks upon this point, and that Mr. Slapdash agrees with him. \nTo the former I shall say nothing; but to the latter, and to \nSlenderwit, Midge, Wasp, Dandeprat, Brisk and Blueman, I shall let \nCordara the Jesuit speak for me.\n\n  _O quanti, o quanti sono, a cui dispiace\n     Vedere un uom contento; sol per questo\n     Lo pungono con stile acre e mordace,\n   Per questi versi miei chi sa che presto\n     Qualche zanzara contro me non s'armi,\n     E non prenda di qui qualche pretesto.\n   Io certo me l'aspetto, che oltraggiarmi\n     Talun pretender\u00e0 sol perch\u00e8 pare,\n     Che di lieti pensier' sappia occuparmi.\n   Ma canti pur, lo lascer\u00f2 cantare\n     E per mostrargli quanto me ne prendo,\n     Torner\u00f2, se bisogna, a verseggiare._\n\nLeaving the aforesaid _litterateurs_ to construe and apply this, I \nshall proceed in due course to examine and decide whether Dr. Daniel \nDove ought, or ought not to have been an author,\u2014being the first of \ntwo questions, propounded in the present chapter, as arising out of \nthe last.\n\n\n\n\nCHAPTER CCXXVI.\n\nTHE AUTHOR DIGRESSES A LITTLE, AND TAKES UP A STITCH WHICH WAS DROPPED \nIN THE EARLIER PART OF THIS OPUS.\u2014NOTICES CONCERNING LITERARY AND \nDRAMATIC HISTORY, BUT PERTINENT TO THIS PART OF OUR SUBJECT.\n\n  _Jam paululum digressus a spectantibus,\n   Doctis loquar, qui non adeo spectare quam\n   Audire gestiunt, logosque ponderant,\n   Examinant, dijudicantque pro suo\n   Candore vel livore; non latum tamen\n   Culmum (quod aiunt) dum loquar sapientibus\n   Loco movebor._\n\nMACROPEDIUS.\n\n\nThe boy and his schoolmaster were not mistaken in thinking that some \nof Textor's Moralities would have delighted the people of Ingleton as \nmuch as any of Rowland Dixon's stock pieces. Such dramas have been \npopular wherever they have been presented in the vernacular tongue. \nThe progress from them to the regular drama was slow, perhaps not so \nmuch on account of the then rude state of most modern languages, as \nbecause of the yet ruder taste of the people. I know not whether it \nhas been observed in literary history how much more rapid it was in \nschools, where the Latin language was used, and consequently fit \naudience was found, though few.\n\nGeorge von Langeveldt, or Macropedius as he called himself, according \nto the fashion of learned men in that age, was contemporary with \nTextor, and like him one of the pioneers of literature, but he was a \nperson of more learning and greater intellectual powers. He was born \nabout the year 1475, of a good family in the little town or village of \nGemert, at no great distance from Bois-le-Duc. As soon as his juvenile \nstudies were compleated he entered among the _Fratres Vit\u00e6 Communis_; \nthey employed him in education, first as Rector in their college at \nBois-le-duc, then at Liege, and afterwards at Utrecht from whence in \n1552, being infirm and grievously afflicted with gout, he returned to \nBois-le-duc there to pass the remainder of his days, as one whose work \nwas done. Old and enfeebled however as he was, he lived till the year \n1558, and then died not of old age, but of a pestilential fever.\n\nThere is an engraved portrait of him in the hideous hood and habit of \nhis order; the countenance is that of a good-natured, intelligent, \nmerry old man: underneath are these verses by Sanderus the \ntopographer.\n\n  _Tu Seneca, et nostri potes esse Terentius \u00e6vi,\n     Seu struis ad faciles viva theatra pedes,\n   Sen ploras tragicas, Macropedi, carmine clades,\n     Materiam sanctis adsimilante modis.\n   Desine jam Latios mirari Roma cothurnos;\n     Nescio quid majus Belgica scena dabit._\n\nMacropedius published Rudiments both of the Greek and Latin languages; \nhe had studied the Hebrew and Chaldee; had some skill in mathematics, \nand amused his leisure in making mathematical instruments, a branch of \nart in which he is said to have been an excellent workman. Most of the \nmen who distinguished themselves as scholars in that part of the Low \nCountries, toward the latter part of the 16th century had been his \npupils: for he was not more remarkable for his own acquirements than \nfor the earnest delight which he took in instructing others. There is \nsome reason for thinking that he was a severe disciplinarian, perhaps \na cruel one. Herein he differed widely from Textor, who took every \nopportunity for expressing his abhorrence of magisterial cruelty. In \none of these Dialogues with which Guy and young Daniel were so well \nacquainted, two schoolmasters after death are brought before \nRhadamanthus for judgement; one for his inhumanity is sent to be \ntormented in Tartarus, part of his punishment in addition to those \nmore peculiarly belonging to the region, being that\n\n  _Verbera qu\u00e6 pueris intulit, ipse ferat:_\n\nthe other who indulged his boys and never maltreated them is ordered \nto Elysium, the Judge saying to him\n\n       \u2014_tua te in pueros clementia salvum\n  Reddit, et \u00e6ternis persimilem superis._\n\nThat Textor's description of the cruelty exercised by the pedagogues \nof his age was not overcharged, Macropedius himself might be quoted to \nprove, even when he is vindicating and recommending such discipline as \nDr. Parr would have done. I wish Parr had heard an expression which \nfell from the honest lips of Isaac Reid, when a school, noted at that \ntime for its consumption of birch, was the subject of conversation; \nthe words would have burnt themselves in. I must not commit them to \nthe press; but this I may say, that the Recording Angel entered them \non the creditor side of that kind-hearted old man's account.\n\nMacropedius, like Textor, composed dramatic pieces for his pupils to \nrepresent. The latter, as has been shown in a former chapter, though \nhe did not exactly take the Moralities for his model, produced pieces \nof the same kind, and adapted his conceptions to the popular facts, \nwhile he clothed them in the language of the classics. His aim at \nimprovement proceeded no farther, and he never attempted to construct \na dramatic fable. That advance was made by Macropedius, who in one of \nhis dedicatory epistles laments that among the many learned men who \nwere then flourishing, no Menander, no Terence was to be found, their \nspecies of writing, he says, had been almost extinct since the time of \nTerence himself, or at least of Lucilius. He regretted this because \ncomedy might be rendered useful to persons of all ages, _quid enim \nplus pueris ad eruditionem, plus adolescentibus ad honesta studia, \nplus provectioribus, imm\u00f2 omnibus in commune ad virtutem conducat?_\n\nReuchlin, or Capnio (as he who was one of the lights of his generation \nwas misnamed and misnamed himself,) who had with his other great and \neminent merits that of restoring or rather introducing into Germany \nthe study of Hebrew, revived the lost art of comedy. If any one had \npreceded him in this revival, Macropedius was ignorant of it, and by \nthe example and advice of this great man he was induced to follow him, \nnot only as a student of Hebrew, but as a comic writer. Hrosvitha \nindeed, a nun of Gandersheim in Saxony, who lived in the tenth century \nand in the reign of Otho II. composed six Latin comedies _in \nemulation_ of Terence, but in praise of virginity; and these with \nother of her poems were printed at Nuremberg in the year 1501. The \nbook I have never seen, nor had De Bure, nor had he been able (such is \nits rarity) to procure any account of it farther than enabled him to \ngive its title. The name of Conrad Celtes, the first German upon whom \nthe degree of Poet Laureate was conferred, appears in the title, as if \nhe had discovered the manuscript; _Conrado Celte inventore_. De Bure \nsays the volume was _attribu\u00e9 au m\u00eame Conradus Celtes_. It is rash for \nany one to form an opinion of a book which he has never examined, \nunless he is well acquainted with the character and capacity of its \nauthor; nevertheless I may venture to observe that nothing can be less \nin unison with the life and conversation of this Latin poet, as far as \nthese may be judged of by his acknowledged poems, than the subjects of \nthe pieces published under Hrosvitha's name; and no reason can be \nimagined why if he had written them himself, he should have palmed \nthem upon the public as her composition.\n\nIt is remarkable that Macropedius when he spoke of Reuchlin's comedies \nshould not have alluded to these, for that he must have seen them \nthere can be little or no doubt. One of Reuchlin's is said to have \nbeen imitated from _la Farce de Pathelin_, which under the title of \nthe Village Lawyer has succeeded on our own stage, and which was so \ndeservedly popular that the French have drawn from it more than one \nproverbial saying. The French Editor who affirms this says that \nPathelin was printed in 1474, four years before the representation of \nReuchlin's comedy, but the story is one of those good travellers which \nare found in all countries, and Reuchlin may have dramatised it \nwithout any reference to the French drama, the existence of which may \nvery probably have been unknown to him, as well as to Macropedius. \nBoth his pieces are satirical. His disciple began with a scriptural \ndrama upon the Prodigal Son, Asotus is its title. It must have been \nwritten early in the century, for about 1520 he laid it aside as a \njuvenile performance, and faulty as much because of the then \ncomparatively rude state of learning, as of his own inexperience.\n\n  _Scripsi olim adolescens, trimetris versibus,\n   Et tetrametris, e\u00e2 phrasi et facundi\u00e2\n   Qu\u00e6 tum per adolescentiam et mala tempora\n   Licebat, evangelicum Asotum aut Prodigum\n   Omnis quidem mei laboris initium._\n\nAfter it had lain among his papers for thirty years, he brought it to \nlight, and published it. In the prologue he intreats the spectators \nnot to be offended that he had put his sickle into the field of the \nGospel, and exhorts them while they are amused with the comic parts of \nthe dialogue, still to bear in mind the meaning of the parable.\n\n  _Sed orat author carminis vos res duas:\n   Ne \u00e6gre feratis, quod levem falcem tulit\n   Sementem in evangelicam, eamque quod audeat\n   Tractare majestatem Iambo et Tribracho;\n   Neve insuper nimis h\u00e6reatis ludicris\n   Ludisque comicis, sed animum advortite\n   Hic abdito mysterio, quod eruam._\n\nAfter these lines he proceeds succinctly to expound the parable.\n\nAlthough the grossest representations were not merely tolerated at \nthat time in the Miracle Plays, and Mysteries, but performed with the \nsanction and with the assistance of the clergy, it appears that \nobjections were raised against the sacred dramas of this author. They \nwere composed for a learned audience,\u2014which is indeed the reason why \nthe Latin or as it may more properly be called the Collegiate drama, \nappeared at first in a regular and respectable form, and received \nlittle or no subsequent improvement. The only excuse which could be \noffered for the popular exhibitions of this kind, was that they were \nif not necessary, yet greatly useful, by exciting and keeping up the \nlively faith of an ignorant, but all-believing people. That apology \nfailed, where no such use was needed. But Macropedius easily \nvindicated himself from charges which in truth were not relevant to \nhis case; for he perceived what scriptural subjects might without \nimpropriety be represented as he treated them, and he carefully \ndistinguished them from those upon which no fiction could be engrafted \nwithout apparent profanation. In the prologue to his Lazarus he makes \nthis distinction between the Lazarus of the parable, and the Lazarus \nof the Gospel History: the former might be thus treated for \nedification, the latter was too sacred a theme,\n\n                      \u2014_quod is sine\n  Filii Dei persona agi non possiet._\n\nUpon this distinction he defends himself, and carefully declares what \nwere the bounds which ought not to be overpassed.\n\n  _Fortassis objectabit illi quispiam\n   Quod audeat sacerrimam rem, et serio\n   Nostr\u00e6 saluti a Christo Jesu proditam\n   Tractare comic\u00e8, et facere rem ludicram.\n   Fatetur ingenu\u00e8, quod eadem ratio se\n   S\u00e6penumero deterruit, ne quid suum,\n   Vel ab aliis quantumlibet scriptum, pi\u00e8\n   Doct\u00e8ve, quod personam haberet Christi Jesu\n   Agentis, histrionibus seu ludiis\n   Populo exhibendum ex pulpito committeret._\n\nFrom this passage I am induced to suspect that the Jesus Scholasticus, \nand the tragedy De Passione Christi, which are named in the list of \nhis works, have been erroneously ascribed to him. No date of time or \nplace is affixed to either, by the biographers. After his judicious \ndeclaration concerning such subjects it cannot be thought he would \nhave written these tragedies; nor that if he had written them before \nhe seriously considered the question of their propriety, he would \nafterwards have allowed them to appear. It is more probable that they \nwere published without an author's name, and ascribed to him, because \nof his reputation. No inference can be drawn from their not appearing \nin the two volumes of his plays; because that collection is entitled \n_Omnes Georgii Macropedii Fabul\u00e6_ COMIC\u00c6, and though it contains \npieces which are deeply serious, that title would certainly preclude \nthe insertion of a tragedy. But a piece upon the story of Susanna \nwhich the biographers have also ascribed to him is not in the \ncollection;[1] the book was printed after his retirement to \nBois-le-duc, when from his age and infirmities he was most unlikely to \nhave composed it, and therefore I conclude, that like the tragedies, \nit is not his work.\n\n[Footnote 1: This must be a comic drama.\u2014R. S.]\n\nMacropedius was careful to guard against anything which might give \noffence and therefore he apologizes for speaking of the _fable_ of his \nNama:\n\n  _Mirabitur fortasse vestr\u00fbm quispiam,\n   Quod fabulam rem sacrosanctam dixerim.\n   Verum sibi is persuasum habebit, omne quod\n   Tragico artificio comicov\u00e8 scribitur,\n   Dici poetis fabulam; quod utique non\n   Tam historia veri texitur, quod proprium est,\n   Quam imago veri fingitur, quod artis est.\n   Nam comicus non propria personis solet,\n   Sed apta tribuere atque verisimilia, ut\n   Qu\u00e6 pro loco vel tempore potuere agi\n   Vel dicier._\n\nFor a very different reason he withdrew from one of these dramas \ncertain passages, by the advice of his friends, he says, _qui rem \nseriam fabulosius tractandum dissuaserunt._ These it seems related to \nthe first chapter of St. Luke, but contained circumstances derived not \nfrom that Gospel, but from the legends engrafted upon it, and \ntherefore he rejects them as _citra scriptur\u00e6 authoritatem_.\n\nFrom the scrupulousness with which Macropedius in this instance \ndistinguishes between the facts of the Gospel history, and the fables \nof man's invention, it may be suspected that he was not averse at \nheart to those hopes of a reformation in the church which were at that \ntime entertained. This is still further indicated in the drama called \nHecastus (_\u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2_,\u2014Every one,) in which he represents a sinner as \nsaved by faith in Christ and repentance. He found it necessary to \nprotest against the suspicion which he had thus incurred, and to \ndeclare that he held works of repentance, and the sacraments appointed \nby the Church necessary for salvation.[2]\n\n[Footnote 2: Hecastus was represented by the schoolboys in 1538 _non \nsine magno spectantium plausu_. It was printed in the ensuing year; \nand upon reprinting it, in 1550, the author offers his apology. He \nsays, \u201c_fuere multi quibus (fabul\u00e6 scopo recte considerato) per omnia \nplacuit; fuere quibus in ea nonnulla offenderunt; fuere quoque, quibus \nomnino displicuit, ob hoc pr\u00e6cipue, quod erroribus quibusdam nostri \ntemporis connivere et suffragari videretur. Inprimis illi, quod citra \np\u00e6nitenti\u00e6 opera (satisfactionem dicimus) et ecclesi\u00e6 sacramenta, per \nsolam in Christum fidem et cordis contritionem, condonationem criminum \ndocere, vel asserere videretur: et quod quisque certo se fore \nservandum credere teneretur: Id quod nequaquam nec mente concepi, nec \nunquam docere volui, licet quibusdam fortassis fabul\u00e6 scopum non \nexact\u00e8 considerantibus, prim\u00e2 (quod aiunt) fronte sic videri potuerit. \nSi enim rei scopum, quem in argumento indicabam, penitus observassent, \nsecus fortassis judicaturi fuissent._\u201d\u2014R. S.]\n\nHecastus is a rich man, given over to the pomps and vanities of the \nworld, and Epicuria his wife is of the same disposition. They have \nprepared a great feast, when Nomodidascalus arrives with a summons for \nhim to appear before the Great King for Judgment. Hecastus calls upon \nhis son Philomathes who is learned in the law for counsel; the son is \nhorror-stricken, and confesses his ignorance of the language in which \nthe summons is written:\n\n  _Horror, pater, me invadit, anxietas quoque\n   Non mediocris; nam elementa quanquam barbara\n   Miram Dei potentiam pr\u00e6 se ferunt,\n   Humaniores literas scio; barbaras\n   Neque legere, neque intelligere, pater, queo._\n\nThe father is incensed that a son who had been bred to the law for the \npurpose of pleading his cause at any time should fail him thus; but \nNomodidascalus vindicates the young man, and reads a severe lecture to \nHecastus, in which Hebrew words of aweful admonishment are introduced \nand interpreted. The guests arrive, he tells them what has happened, \nand entreats them to accompany him, and assist him when he appears \nbefore the Judge; they plead other engagements, and excuse themselves. \nHe has no better success with his kinsmen; though they promise to look \nafter his affairs, and say that they will make a point of attending \nhim with due honour as far as the gate. He then calls upon his two \nsons to go with him unto the unknown country whereto he has been \nsummoned. The elder is willing to fight for his father, but not to \nenter upon such a journey; the lawyer does not understand the practice \nof those courts, and can be of no use to him there; but he advises his \nfather to take his servants with him, and plenty of money.\n\nMadam Epicuria, who is not the most affectionate of wives, refuses to \naccompany him upon this unpleasant expedient, and moreover requests \nthat her maids may be left with her; let him take his man servants \nwith him, and gold and silver in abundance. The servants bring out his \nwealth. Plutus, _ex arc\u00e2 loquens_ is one of the Dramatis Person\u00e6, and \nthe said Plutus when brought upon the stage in a chest, or strong box, \ncomplains that he is shaken to pieces by being thus moved. Hecastus \ntells him he must go with him to the other world and help him there, \nwhich Plutus flatly refuses. If he will not go of his own accord he \nshall be carried whether he will or no, Hecastus says. Plutus stands \nstiffly to his refusal.\n\n           _Non transferent; prius quidem\n  Artus et ilia ruperint, quam transferant.\n  In morte nemini opitulor usquam gentium,\n  Quin magis ad alienum dominum transeo._\n\nHecastus on his part is equally firm, and orders his men to fetch some \nstrong poles, and carry off the chest, Plutus and all. Having sent \nthem forward, he takes leave of his family, and Epicuria protests that \nshe remains like a widowed dove, and his neighbours promise to \naccompany him as far as the gate.\n\nDeath comes behind him now:\n\n  _Horrenda imago, larva abominabilis,\n   Figura tam execranda, ut atrum d\u00e6mona\n   Putetis obvium._[3]\n\n[Footnote 3: The reader should by all means consult Mr. Sharpe's \n\u201cDissertation on the Pageants or Dramatic Mysteries anciently \nperformed in Coventry.\u201d \u201cThe Devil,\u201d he observes, \u201cwas a very favorite \nand prominent character in our Religious Mysteries, wherein he was \nintroduced as often as was practicable, and considerable pains taken \nto furnish him with appropriate habiliments, &c.\u201d p. 31. also pp. \n57-60. There are several plates of \u201c_Hell-Mought and Sir Sathanas_\u201d \nwhich will not escape the examination of the curious. The bloody Herod \nwas a character almost as famous as \u201c_Sir Sathanas_\u201d\u2014hence the \nexpression \u201c_to out-herod Herod_\u201d _e.g._ in Hamlet, Act iii. Sc. ii. \nWith reference to the same personage Charmian says to the Soothsayer \nin Antony and Cleopatra, \u201cLet me have a child at fifty, to whom _Herod \nof Jewry_ may do homage.\u201d Act i. Sc. ii., and Mrs. Page asks in the \nMerry Wives of Windsor, \u201cWhat _Herod of Jewry_ is this?\u201d Act ii. Sc. \ni.]\n\nThis dreadful personage is with much difficulty intreated to allow him \nthe respite of one short hour, after which Death declares he will \nreturn, and take him, will he or nill he before the Judge, and then to \nthe infernal regions. During this interval who should come up but an \nold and long-neglected friend of Hecastus, Virtue by name; a poor \nemaciated person, in mean attire, in no condition to appear with him \nbefore the Judge, and altogether unfit to plead his desperate cause. \nShe promises however to send him a Priest to his assistance and says \nmoreover that she will speak to her sister Faith, and endeavour to \npersuade her to visit him.\n\nMeantime the learned son predicts from certain appearances the \napproaching end of his father.\n\n  _Actum Philocrate, de patris salute, uti\n   Plane recenti ex lotio prejudico,\n   Nam cerulea si tendit ad nigredinem\n   Urina mortem proximam denunciat._\n\nHe has been called on, he says, too late,\n\n  _Sero meam medentis admisit manum._\n\nThe brothers begin to dispute about their inheritance, and declare law \nagainst each other; but they suspend the dispute when Hieronymus the \nPriest arrives, that they may look after him lest he should prevail \nupon the dying to dispose of too large a part of his property in \ncharitable purposes.\n\n  _Id cautum oportet maxim\u00e8. Novimus enim\n   Qu\u00e0m tum sibi, tum c\u00e6teris quibus favent,\n   Legata larga extorqueat id hominum genus,\n   Cum morte ditem terminandum viderint._\n\nVirtue arrives at this time with his sister Faith; they follow \nHieronymus into the chamber into which Hecastus has been borne; and as \nthey go in up comes Satan to the door, and takes his seat there to \ndraw up a bill of indictment against the dying man, he must do it \ncarefully, he says, that there may be no flaw in it.\n\n  _Causam meam scripturus absolutius\n   Adversum Hecastum, hic paululum desedero;\n   Ne si quid insit falsitatis maximis\n   Facinoribus, res tota veniat in gravem\n   F\u0153damque controversiam. Abstinete vos,\n   Quotquot theatro adestis, \u00e0 petulanti\u00e2,\n   Nisi si velitis et hos cachinnos scribier._\n\nThen he begins to draw up the indictment, speaking as he writes,\n\n  _Primum omnium superbus est et arrogans,\u2014\n   Superbus est et arrogans,\u2014et arrogans;\u2014\n   Tum in \u00e6dibus,\u2014tum in \u00e6dibus; tum in vestibus,\u2014\n   Tum in vestibus. Jam reliqua tacitus scripsero,\n   Loquaculi ne exaudiant et deferant._\n\nWhile Satan is thus employed at the door, the priest Hieronymus within \nis questioning the patient concerning his religion. Hecastus possesses \na very sound and firm historical belief. But this the Priest tells him \nis not enough, for the Devils themselves believe and tremble, and he \nwill not admit Faith into the chamber till Hecastus be better \ninstructed in the true nature of a saving belief.\n\n  _Credis quod omnia qu\u00e6 patravit Filius\n   Dei unicus, tibi redimendo gesserit?\n   Tibi natus est? tibi vixerit? tibi mortuus\n   Sit? tibi sepultus? et tibi surrexerit?\n   Mortemque tibi devicerit?_\n\nHecastus confesses in reply that he is a most miserable sinner, \nunworthy of forgiveness, and having brought him into this state of \npenitence the Priest calls Fides in.\n\nThen says Fides,\n\n  _H\u00e6c tria quidem, cognitio nempe criminis,\n   Horror gehenn\u00e6, et p\u0153nitentia, l\u00e6ta sunt\n   Ver\u00e6 salutis omnium primordia,\n   Jam perge, ut in Deum excites fiduciam._\n\nWhen this trust has been given him, and he has declared his full \nbelief, he confesses that still he is in fear,\n\n  \u2014_est quod adhuc parit mihi scrupulum;\n  Mors horrida, atque aspectus atri D\u00e6monis,\n  Queis terribilius (inquiunt) nil hominibus,\n  Post paululum quos adfuturos arbitros._\n\nBut Hieronymus assures him that Fides and Virtus will defend him from \nall danger, and under their protection he leaves him.\n\nThe scene is now again at the door, Mors arrives. Satan abuses her for \nhaving made him wait so long, and the _improba bestia_ in return \nreproaches him for his ingratitude and imprudence. However they make \nup their quarrel. Satan goes into the house expecting to have a long \ncontroversy with his intended victim, and Mors amuses herself in the \nmean time with sharpening her dart. Satan, however, finds that his \ncontroversy is not to be with Hecastus himself, but with his two \nadvocates Fides and Virtus, and they plead their cause so provokingly \nthat the old Lawyer tears his bill, and sculks into a corner to see \nhow Mors will come off.\n\nNow comes his son the Doctor and prognosticates speedy dissolution _ex \npulsu et atro lotio_. And having more professional pride than filial \nfeelings he would fain persuade the Acolyte who is about to assist in \nadministering extreme unction, that he has chosen a thankless calling, \nand would do wisely if he forsook it for more gainful studies. The \nyouth makes a good defence for his choice, and remains master in the \nargument, for the Doctor getting sight of Death brandishing the \nsharpened dart, takes fright and runs off. Having put the Doctor to \nflight, Death enters the sick chamber, and finding Fides there calls \nin Satan as an ally: their joint force avails nothing against Virtus, \nFides and Hieronymus, and these dismiss the departing Spirit under a \nconvoy of Angels to Abraham's bosom.\n\nThree supplementary scenes conclude the two dramas; in the two first \nthe widow and the sons and kinsmen lament the dead, and declare their \nintention of putting themselves all in mourning, and giving a funeral \nworthy of his rank. But Hieronymus reproves them for the excess of \ntheir grief, and for the manner by which they intended to show their \nrespect for the dead. The elder son is convinced by his discourse, and \nreplies\n\n  _Recte mones vir omnium piissime,\n   Linquamus omnem hunc apparatum splendidum,\n   Linquamus h\u00e6cce cuncta in usum pauperum,\n   Linquamus omnem luctum inanem et lachrymas;\n   Moresque nostros corrigamus pristinos.\n   Si multo am\u0153niora vit\u00e6 munia,\n   Post hanc calamitatem, morantur in fide\n   Spe ut charitate mortuos, quid residuum est\n   Nisi et hunc diem cum patre agamus mortuo\n   L\u00e6tissimum? non in cibis et poculis\n   Gravioribus, natura quam poposcerit;\n   Nec tympanis et organis, sed maximas\n   Deo exhibendo gratias. Viro pio\n   Congaudeamus intimis affectibus;\n   Et absque pomp\u00e2 inituli exequias pias\n   Patri paremus mortuo._\n\nThe Steward then concludes the drama by dismissing the audience in \nthese lines;\n\n     _Vos qui advolastis impigri ad\n  Nostra h\u00e6c theatra, tum viri, tum f\u0153min\u00e6,\n  Adite nunc vestras domos sine remor\u00e2.\n  Nam Hecastus hic quem Morte c\u00e6sum exhibuimus,\n  Non ante tertium diem tumulandus est,\n  Valete cuncti, et si placuimus, plaudite._\n\nWe have in our own language a dramatic piece upon the same subject, \nand of the same age. It was published early in Henry the Eighth's \nreign, and is well known to English philologists by the name of Every \nMan. The title page says, \u201cHere begynneth a treatyse how the hye Fader \nof Heven sendeth Dethe to somon every creature to come and gyve a \ncounte of theyr lyves in this worlde, and is in maner of a moralle \nPlaye.\u201d\n\nThe subject is briefly stated in a prologue by a person in the \ncharacter of a Messenger, who exhorts the spectators to hear with \nreverence.\n\n  This mater is wonders precyous;\n  But the extent of it is more gracyous,\n    And swete to here awaye.\n  The story sayth, Man, in the begynnynge\n  Loke well and take good heed to the endynge,\n    Be you never so gay.\n\nGod (the Son) speaketh at the opening of the piece, and saying that \nthe more He forbears the worse the people be from year to year, \ndeclares his intention to have a reckoning in all haste of every man's \nperson, and do justice on every man living.\n\n  Where art thou, Deth, thou mighty messengere?\n\n                    Dethe.\n  Almighty God, I am here at your wyll\n  Your commaundement to fulfyll.\n\n                    God.\n  Go thou to Every-man\n  And shewe hym in my name,\n  A pylgrymage he must on hym take,\n  Whiche he in no wyse may escape:\n  And that he brynge with him a sure rekenynge,\n  Without delay or ony taryenge.\n\n                    Dethe.\n  Lorde, I wyll in the world go renne over all\n  And cruelly out serche bothe grete and small.\n\nThe first person whom Death meets is Every-man himself, and he summons \nhim in God's name to take forthwith a long journey and bring with him \nhis book of accounts. Every-man offers a thousand pounds to be spared, \nand says that if he may but have twelve years allowed him, he will \nmake his accounts so clear that he shall have no need to fear the \nreckoning. Not even till to-morrow is granted him. He then asks if he \nmay not have some of his acquaintances to accompany him on the way, \nand is told yes, if he can get them. The first to whom he applies, is \nhis old boon-companion Fellowship, who promises to go with him \nanywhere,\u2014till he hears what the journey is on which Every-man is \nsummoned: he then declares that he would eat, drink and drab, with \nhim, or lend him a hand to kill any body, but upon such a business as \nthis he will not stir a foot; and with that bidding him God speed, he \ndeparts as fast as he can.\n\nAlack, exclaims Every-man, when thus deserted,\n\n  Felawship herebefore with me wolde mery make,\n  And now lytell sorowe for me dooth he take.\n  Now wheder for socoure shall I flee\n  Syth that Felawship hath forsaken me?\n  To my kynnesmen I wyll truely,\n  Prayenge them to helpe me in my necessyte.\n  I byleve that they wyll do so;\n  For kynde wyll crepe where it may not go.\n\nBut one and all make their excuses; they have reckonings of their own \nwhich are not ready, and they cannot and will not go with him. Thus \nagain disappointed he breaks out in more lamentations; and then \ncatches at another fallacious hope.\n\n  Yet in my mynde a thynge there is;\n  All my lyfe I have loved Ryches;\n  If that my good now helpe me myght\n  He wolde make my herte full lyght.\n  I wyll speke to hym in this distresse,\n  Where art thou, my Goodes, and Ryches?\n\n                    Goodes.\n  Who calleth me? Every-man? What hast thou haste?\n  I lye here in corners, trussed and pyled so hye,\n  And in chestes I am locked so fast,\n  Also sacked in bagges, thou mayst se with thyn eye\n  I cannot styrre; in packes low I lye.\n  What wolde ye have? lightly me saye,\u2014\n  Syr, an ye in the worlde have sorowe or adversyte\n  That can I helpe you to remedy shortly.\n\n                    Every-man.\n  In this world it is not, I tell thee so,\n  I am sent for an other way to go,\n  To gyve a strayte counte generall\n  Before the hyest Jupiter of all:\n  And all my life I have had joye and pleasure in the,\n  Therefore, I pray the, go with me:\n  For paraventure, thou mayst before God Almighty\n  My rekenynge helpe to clene and puryfye;\n  For it is said ever amonge\n  That money maketh all ryght that is wrong.\n\n                    Goodes.\n  Nay, Every-man, I synge an other songe;\n  I folowe no man in such vyages.\n  For an I wente with the,\n  Thou sholdes fare moche the worse for me.\n\nGoodes then exults in having beguiled him, laughs at his situation and \nleaves him. Of whom shall he take council? He bethinks him of Good \nDedes.\n\n  But alas she is so weke\n  That she can nother go nor speke.\n  Yet wyll I venter on her now\n  My Good Dedes, where be you?\n\n                    Good Dedes.\n  Here I lye colde on the grounde,\n  Thy sinnes hath me sore bounde\n  That I cannot stere.\n\n                    Every-man.\n  I pray you that ye wyll go with me.\n\n                    Good Dedes.\n  I wolde full fayne, but I can not stand veryly.\n\n                    Every-man.\n  Why, is there any thynge on you fall?\n\n                    Good Dedes.\n  Ye, Sir; I may thanke you of all.\n  If ye had parfytely sheved me,\n  Your boke of counte full redy had be.\n  Loke, the bokes of your workes and dedes eke,\n  A! se how they lye under the fete,\n  To your soules hevynes.\n\n                    Every-man.\n  Our Lorde Jesus helpe me,\n  For one letter here I cannot se!\n\n                    Good Dedes.\n  There is a blynde rekenynge in tyme of dystres!\n\n                    Every-man.\n  Good-Dedes, I pray you, helpe me in this nede,\n  Or elles I am for ever dampned in dede.\n\nGood Dedes calls in Knowledge to help him to make his reckoning; and \nKnowledge takes him lovingly to that holy man Confession; and \nConfession gives him a precious jewel called Penance, in the form of a \nscourge.\n\n  When with the scourge of Penance man doth hym bynde,\n  The oyl of forgyvenes than shall he fynde,\u2014\n  Now may you make your rekenynge sure.\n\n                    Every-man.\n  In the name of the holy Trynyte,\n  My body sore punyshed shall be.\n  Take this, Body, for the synne of the flesshe!\n  Also thou delytest to go gay and fresshe,\n  And in the way of dampnacyon thou dyd me brynge,\n  Therefore suffre now strokes of punysshynge.\n  Now of penaunce I wyll wede the water clere\n  To save me from Purgatory, that sharpe fyre.\n\n                    Good Dedes.\n  I thanke God, now I can walke and go;\n  And am delyvered of my sykenesse and wo,\n  Therfore with Every-man I wyll go and not spare;\n  His good workes I wyll helpe hym to declare.\n\n                    Knowlege.\n  Now Every-man, be mery and glad,\n  Your Good Dedes cometh now, ye may not be sad.\n  Now is your Good Dedes hole and sounde,\n  Goynge upryght upon the grounde.\n\n                    Every-man.\n  My herte is lyght, and shall be evermore,\n  Now wyll I smyte faster than I dyde before.\n\nKnowledge then makes him put on the garment of sorrow called \ncontrition, and makes him call for his friends Discretion, Strength \nand Beauty to help him on his pilgrimage, and his Five Wits to counsel \nhim. They come at his call and promise faithfully to help him.\n\n                    Strength.\n  I Strength wyll by you stande in dystres,\n  Though thou wolde in batayle fyght on the grownde.\n\n                    Fyve-Wyttes.\n  And thought it were thrugh the world rounde,\n  We wyll not depart for swete ne soure.\n\n                    Beaute.\n  No more wyll I unto dethes howre,\n  Watsoever therof befall.\n\nHe makes his testament, and gives half his goods in charity. \nDiscretion and Knowledge send him to receive the holy sacrament and \nextreme unction, and Five-Wits expatiates upon the authority of the \nPriesthood, to the Priest he says,\n\n  God hath\u2014more power given\n  Than to ony Aungell that is in Heven,\n  With five wordes he may consecrate\n  Goddes body in flesshe and blode to make,\n  And handeleth his maker bytwene his handes.\n  The preest byndeth and unbyndeth all bandes\n  Both in erthe and in heven.\u2014\n  No remedy we fynde under God\n  But all-onely preesthode.\n  \u2014God gave Preest that dygnyte,\n  And setteth them in his stede among us to be:\n  Thus they be above Aungelles in degree.\n\nHaving received his viaticum Every-man sets out upon this mortal \njourney: his comrades renew their protestations of remaining with him; \ntill when he grows faint on the way, and his limbs fail,\u2014they fail him \nalso.\n\n                    Every-man.\n  \u2014into this cave must I crepe,\n  And tourne to erth, and there to slepe.\n\nWhat, says Beauty; into this Grave?\n\n                          \u2014adewe by saynt Johan,\n  I take my tappe in my lappe and am gone.\n\nStrength in like manner forsakes him; and Discretion says that \u201cwhen \nStrength goeth before, he follows after ever more.\u201d And Fyve-Wyttes, \nwhom he took for his best friend, bid him, \u201cfarewell and then an end.\u201d\n\n                    Every-man.\n  O Jesu, helpe! all hath forsaken me!\n\n                    Good Dedes.\n  Nay, Every-man, I wyll byde with the,\n  I wyll not forsake the in dede;\n  Thou shalt fynde me a good frende at nede.\n\nKnowledge also abides him till the last; the song of the Angel who \nreceives his spirit is heard, and a Doctour concludes the piece with \nan application to the audience.\n\n  This morall men may have in mynde,\n  \u2014forsake Pryde for he deceyveth you in the ende,\n  And remembre Beaute, Fyve-Wyttes, Strength and Dyscrecyon\n  They all at the last do Every-man forsake,\n  Save his Good Dedes, these doth he take:\n  But be ware, an they be small,\n  Before God he hath no helpe at all!\n\n\n\n\nCHAPTER CCXXVII.\n\nSYSTEM OF PROGRESSION MARRED ONLY BY MAN'S INTERFERENCE.\u2014THE DOCTOR \nSPEAKS SERIOUSLY AND HUMANELY AND QUOTES JUVENAL.\n\nMONTENEGRO. How now, are thy arrows feathered?\n\nVELASCO.    Well enough for roving.\n\nMONTENEGRO. Shoot home then.\n\nSHIRLEY.\n\n\nIt is only when Man interferes, that the system of progression which \nthe All Father has established throughout the living and sentient \nworld, is interrupted, and Man, our Philosopher would sorrowfully \nobserve, has interrupted it, not only for himself, but for such of the \ninferior creatures as are under his controul. He has degraded the \ninstincts of some, and in others, perhaps it may not be too much to \nsay that he has corrupted that moral sense of which even the brute \ncreation partakes in its degree; and has inoculated them with his own \nvices. Thus the decoy duck is made a traitor to her own species, and \nso are all those smaller birds which the bird-catcher trains to assist \nhim in ensnaring others. The Rat, who is one of the bravest of created \nthings, is in like manner rendered a villain.\n\nUpon hunting and hawking the Doctor laid little stress, because both \ndogs and falcons in their natural state would have hunted and fowled \non their own account. These sports according to his \u201cpoor way of \nthinking,\u201d tended to deprave not so much the animals, as the human \nbeings employed in them; for when they ceased to be necessary for the \nsupport or protection of man, they became culpable. But to train dogs \nfor war, and flesh them upon living prisoners, as the Spaniards did, \n(and as, long since the decease of my venerable friend, Buonaparte's \nofficers did in St. Domingo),\u2014to make horses, gentle and harmless as \nwell as noble in their disposition as they are, take a part in our \nsenseless political contentions, charge a body of men, and trample \nover their broken limbs and palpitating bodies;\u2014to convert the \nElephant, whom Pope, he said, had wronged by only calling him \nhalf-reasoning, the mild, the thoughtful, the magnanimous Elephant, \ninto a wilful and deliberate and cruel executioner, these he thought \nwere acts of high treason against humanity, and of impiety against \nuniversal nature. Grievous indeed it is, he said, to know that the \nwhole creation groaneth and travaileth in pain; but more grievous to \nconsider that man, who by his original sin was the guilty cause of \ntheir general deprivation, should continue by repeated sins to \naggravate it;\u2014to which he added that the lines of the Roman Satirist, \nthough not exactly true, were yet humiliating and instructive.\n\n                                        _Mundi\n  Principio indulsit communis conditor illis\n  Tantum animas, nobis animum quoque, mutuus ut nos\n  Adfectus petere auxilium et pr\u00e6stare juberet,\n  Dispersos trahere in populum, migrare vetusto\n  De nemore, et proavis habitatas linquere silvas;\n  \u00c6dificare domos, Laribus conjungere nostris\n  Tectum aliud, tutos vicino limine somnos\n  Ut conlata daret fiducia; protegere armis\n  Labsum, aut ingenti nutantem vulnere civem,\n  Communi dare signa tub\u00e2, defendier \u00eesdem\n  Turribus, atque un\u00e2 portarum clave teneri.\n  Sed jam serpentum major concordia; parcit\n  Cognatis maculis similis fera; quando leoni\n  Fortior eripuit vitam leo? quo nemore unquam\n  Expiravit aper majoris dentibus apri?\n  Indica tigris agit rabid\u00e2 cum tigride pacem\n  Perpetuam: s\u00e6vis inter se convenit ursis.\n  Ast homini ferrum lethale incude nefand\u00e2\n  Produxisse parum est; quum rastra et sarcula tantum\n  Adsueti coquere, et marris ac vomere lassi\n  Nescierint primi gladios excudere fabri.\n  Adspicimus populos, quorum non sufficit ir\u00e6\n  Occidisse aliquem: sed pectora, brachia, vultum\n  Crediderint genus esse cibi. Quid diceret ergo\n  Vel quo non fugerit, si nunc h\u00e6c monstra videret\n  Pythagoras: cunctis animalibus abstinuit qui\n  Tanquam homine, et ventri indulsit non omne legumen._[1]\n\n[Footnote 1: The reader may call to mind the commencement of the Third \nCanto of Rokeby.\n\n  The hunting tribes of air and earth\n  Respect the brethren of their birth;\n  Nature, who loves the claim of kind,\n  Less cruel, chase to each assigned.\n  The falcon, poised on soaring wing,\n  Watches the wild-duck by the spring;\n  The slow-hound wakes the fox's lair;\n  The greyhound presses on the hare;\n  The eagle pounces on the lamb;\n  The wolf devours the fleecy dam:\n  Even tiger fell and sullen bear\n  Their likeness and their lineage spare.\n  Man, only, mars kind Nature's plan\n  And turns the fierce pursuit on man;\n  Plying war's desultory trade,\n  Incursion, flight, and ambuscade,\n  Since Nimrod, Cush's mighty son\n  At first the bloody game begun.]\n\n\n\n\nCHAPTER CCXXVIII.\n\nRATS.\u2014PLAN OF THE LAUREATE SOUTHEY FOR LESSENING THEIR NUMBER.\u2014THE \nDOCTOR'S HUMANITY IN REFUSING TO SELL POISON TO KILL VERMIN, AFTER THE \nEXAMPLE OF PETER HOPKINS HIS MASTER.\u2014POLITICAL RATS NOT ALLUDED \nTO.\u2014RECIPE FOR KILLING RATS.\n\nI know that nothing can be so innocently writ, or carried, but may be \nmade obnoxious to construction; marry, whilst I bear mine innocence \nabout me, I fear it not.\n\nBEN JONSON.\n\n\nThe Laureate Southey proposed some years ago in one of his numerous \nand multifarious books, three methods for lessening the number of \nrats, one of which was to inoculate some of these creatures with the \nsmall pox or any other infectious disease, and turn them loose. \nExperiments, he said, should first be made, lest the disease should \nassume in them so new a form, as to be capable of being returned to us \nwith interest. If it succeeded, man has means in his hand which would \nthin the hyenas, wolves, jackals and all gregarious beasts of prey.\n\nConsidering the direction which the March of his Intellect has long \nbeen taking, it would surprise me greatly if the Laureate were now to \nrecommend or justify any such plan. For setting aside the contemplated \npossibility of physical danger, there are moral and religious \nconsiderations which ought to deter us from making use of any such \nmeans, even for an allowable end.\n\nDr. Dove, like his master and benefactor Peter Hopkins before him, \nnever would sell poison for destroying vermin. Hopkins came to that \nresolution in consequence of having been called as a witness upon a \ntrial for poisoning at York. The arsenic had not been bought at his \nshop; but to prevent the possibility of being innocently instrumental \nto the commission of such a crime, he made it from that time a rule \nfor himself, irrevocable as the laws of the Medes and Persians, that \nto no person whatever, on any account, would he supply ingredients \nwhich by carelessness or even by unavoidable accident might be so \nfatally applied.\n\nTo this rule his pupil and successor, our Doctor, religiously adhered. \nAnd when any one not acquainted with the rule of the shop, came there \non such an errand, he used always, if he was on the spot, to recommend \nother methods, adapting his arguments to what he knew of the person's \ncharacter, or judged of it from his physiognomy. To an ill-conditioned \nand ill-looking applicant he simply recommended certain ways of \nentrapping rats as more convenient, and more likely to prove \nefficacious: but to those of whom he entertained a more favourable \nopinion, he would hint at the cruelty of using poison, observing that \nthough we exercised a clear natural right in destroying noxious \ncreatures, we were not without sin if in so doing we inflicted upon \nthem any suffering more than what must needs accompany a violent \ndeath.\n\nSome good natured reader who is pestered with rats in his house, his \nwarehouses, or his barns, will perhaps when he comes to this part of \nour book wish to be informed in what manner our Zoophilist would have \nadvised him to rid himself of these vermin.\n\nThere are two things to be considered here, first how to catch rats, \nand secondly, how to destroy them when caught. And the first of these \nquestions is a delicate one, when a greater catch has recently been \nmade than any that was ever heard of before, except in the famous \nadventure of the Pied Piper at Hammel. Jack Robinson had some \nreputation in his day for his professional talents in this line, but \nhe was a bungler in comparison with Mr. Peel.\n\nThe second belongs to a science which Jeremy the thrice illustrious \nBentham calls Phthisozoics, or the art of destruction applied to \nnoxious animals, a science which the said Jeremy proposes should form \npart of the course of studies in his Chrestomathic school. There are \nno other animals in this country who do so much mischief now as the \ndisciples of Jeremy himself.\n\nBut leaving this pestilent set, as one of the plagues with which Great \nBritain is afflicted for its sins; and intending no offence to any \nparticular Bishop, Peer, Baronet, Peer-expectant, or public man \nwhatever, and protesting against any application of what may here be \nsaid to any person who is, has been, or may be included under any of \nthe forementioned denominations, I shall satisfy the good-natured \nreader's desires, and inform him in what manner our Philosopher and \nZoophilist (philanthropist is a word which would poorly express the \nextent of his benevolence) advised those who consulted him as to the \nbest manner of taking and destroying rats. Protesting therefore once \nmore, as is needful in these ticklish times that I am speaking not of \nthe Pro-papist or Anti-Hanoverian rat, which is a new species of the \nParliament rat, but of the old Norway or Hanoverian one, which in the \nlast century effected the conquest of our island by extirpating the \noriginal British breed, I inform the humane reader that the Doctor \nrecommended nothing more than the common rat-catcher's receit, which \nis to lure them into a cage by oil of carroways, or of rhodium, and \nthat when entrapped, the speediest and easiest death which can be \ninflicted is by sinking the cage in water.\n\nHere Mr. Slenderwit, critic in ordinary to an established journal, \nwherein he is licensed to sink, burn and destroy any book in which his \npublisher has not a particular interest, turns down the corners of his \nmouth in contemptuous admiration, and calling to mind the anecdote of \nGrainger's invocation repeats in a tone of the softest \nself-complacence \u201cNow Muse, let's sing of Rats!\u201d And Mr. Slapdash who \nholds a similar appointment in a rival periodical slaps his thigh in \nexultation upon finding so good an opportunity for a stroke at the \nanonymous author. But let the one simper in accompaniment to the \nother's snarl. I shall say out my say in disregard of both. Aye \nGentlemen,\n\n  For if a Humble Bee should kill a Whale\n  With the butt end of the Antarctic pole,\n  Tis nothing to the mark at which we aim.\n\n\n\n\nCHAPTER CCXXIX.\n\nRATS LIKE LEARNED MEN LIABLE TO BE LED BY THE NOSE.\u2014THE ATTENDANT UPON \nTHE STEPS OF MAN, AND A SORT OF INSEPARABLE ACCIDENT.\u2014SEIGNEUR DE \nHUMESESNE AND PANTAGRUEL.\n\n  Where my pen hath offended,\n  I pray you it may be amended\n  By discrete consideration\n  Of your wise reformation:\n  I have not offended, I trust,\n  If it be sadly discust.\n\nSKELTON.\n\n\nMarvel not reader that rats, though they are among the most sagacious \nof all animals, should be led by the nose. It has been the fate of \nmany great men, many learned men, most weak ones and some cunning \nones.\n\nWhen we regard the comparative sagacity of animals, it should always \nbe remembered that every creature, from the lowest point of sentient \nexistence upward, till we arrive at man, is endued with sagacity \nsufficient to provide for its own well-being, and for the continuance \nof its kind. They are gifted with greater endowments as they ascend in \nthe scale of being, and those who lead a life of danger, and at the \nsame time of enterprise, have their faculties improved by practice, \ntake lessons from experience, and draw rational conclusions upon \nmatters within their sphere of intellect and of action, more \nsagaciously than nine tenths of the human race can do.\n\nNow no other animal is placed in circumstances which tend so \ncontinually to sharpen its wits,\u2014(were I writing to the learned only, \nI should perhaps say to acuate its faculties, or to develope its \nintellectual powers,) as the rat, nor does any other appear to be of a \nmore improvable nature. He is of a most intelligent family, being \nrelated to the Beaver. And in civilized countries he is not a wild \ncreature, for he follows the progress of civilization, and adapts his \nown habits of life to it, so as to avail himself of its benefits.\n\nThe \u201cpampered Goose\u201d who in Pope's Essay retorts upon man, and says \nthat man was made for the use of Geese, must have been forgetful of \nplucking time, as well as ignorant of the rites that are celebrated in \nall old-fashioned families on St. Michael's day. But the Rat might \nwith more apparent reason support such an assertion: he is not \nmistaken in thinking that corn-stacks are as much for his use as for \nthe farmers; that barns and granaries are his winter magazines; that \nthe Miller is his acting partner, the Cheesemonger his purveyor, and \nthe Storekeeper his steward. He places himself in relation with man, \nnot as his dependent like the dog, nor like the cat as his ally, nor \nlike the sheep as his property, nor like the ox as his servant, nor \nlike horse and ass as his slaves, nor like poultry who are to \u201ccome \nand be killed\u201d when Mrs. Bond invites them; but as his enemy, a bold \nborderer, a Johnnie Armstrong or Rob Roy who acknowledge no right of \nproperty in others, and live by spoil.\n\nWheresoever man goes, Rat follows, or accompanies him. Town or country \nare equally agreeable to him. He enters upon your house as a tenant at \nwill, (his own, not yours,) works out for himself a covered way in \nyour walls, ascends by it from one story to another, and leaving you \nthe larger apartments, takes possession of the space between floor and \nceiling, as an entresol for himself. There he has his parties, and his \nrevels and his gallopades, (merry ones they are) when you would be \nasleep, if it were not for the spirit with which the youth and belles \nof Rat-land keep up the ball over your head. And you are more \nfortunate than most of your neighbours, if he does not prepare for \nhimself a mausoleum behind your chimney-piece or under your \nhearth-stone,[1] retire into it when he is about to die, and very soon \nafford you full proof that though he may have lived like a hermit, his \nrelics are not in the odour of sanctity. You have then the additional \ncomfort of knowing that the spot so appropriated will thenceforth be \nused either as a common cemetery, or a family vault. In this respect, \nas in many others, nearer approaches are made to us by inferior \ncreatures than are dreamt of in our philosophy.\n\n[Footnote 1: Southey alludes here to an incident which occurred in his \nown house. On taking up the hearth-stone in the dining-room at \nKeswick, it was found that the mice had made underneath it a Campo \nSanto,\u2014a depository for their dead.]\n\nThe adventurous merchant ships a cargo for some distant port, Rat goes \nwith it. Great Britain plants a colony in Botany Bay, Van Diemen's \nLand, or at the Swan River, Rat takes the opportunity for colonizing \nalso. Ships are sent out upon a voyage of discovery. Rat embarks as a \nvolunteer. He doubled the Stormy Cape with Diaz, arrived at Malabar in \nthe first European vessel with Gama, discovered the new world with \nColumbus and took possession of it at the same time, and \ncircumnavigated the globe with Magellan and with Drake and with Cook.\n\nAfter all, the Seigneur de Humesesne, whatever were the merits of that \ngreat case which he pleaded before Pantagruel at Paris, had reasonable \ngrounds for his assertion when he said, _Monsieur et Messieurs, si \nl'iniquit\u00e9 des hommes estoit aussi facilement vu\u00eb en jugement \ncategorique, comme on connoit mousches en lait, le monde quatre b\u0153ufs \nne seroit tant mang\u00e9 de Rats comme il est._\n\nThe Doctor thought there was no creature to which you could trace back \nso many persons in civilized society by the indications which they \nafforded of habits acquired in their pr\u00e6natal professional education. \nIn what other vehicle, during its ascent could the Archeus of the \nSailor have acquired the innate courage, the constant presence of \nmind, and the inexhaustible resources which characterise a true \nseaman? Through this link too, on his progress towards humanity, the \ngood soldier has past, who is brave, alert and vigilant, cautious \nnever to give his enemy an opportunity of advantage, and watchful to \nlose the occasion that presents itself. From the Rat our Philosopher \ntraced the engineer, the miner, the lawyer, the thief, and the \nthief-taker,\u2014that is, generally speaking: some of these might have \npre-existed in the same state as moles or ferrets; but those who \nexcelled in their respective professions had most probably been \ntrained as rats.\n\nThe judicious reader will do me the justice to observe that as I am \nonly faithfully representing the opinions and fancies of my venerable \nfriend, I add neither M. P., Dean, Bishop nor Peer to the list, nor \nany of those public men who are known to hanker after candle-ends and \ncheese-parings.\n\n  Indeed, it is a strange-disposed time;\n  But men may construe things after their fashion,\n  Clean from the purpose of the things themselves.[2]\n\n[Footnote 2: SHAKSPEARE.]\n\nIt behoves me to refrain more especially upon this subject from \nanything which the malicious might interpret as scandal: for the word \nitself _\u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd_, the Greek grammarians tell us, and the great \nAnglo-Latin Lexicographist tells me, properly signifies that little \npiece of wood in a mouse-trap or pit-fall, which bears up the trap, \nand being touched, lets it fall.\n\n\n\n\nCHAPTER CCXXX.\n\nDISTINCTION BETWEEN YOUNG ANGELS AND YOUNG YAHOOS.\u2014FAIRIES, KILLCROPS \nAND CHANGELINGS.\u2014LUTHER'S OPINIONS ON THE SUBJECT.\u2014HIS COLLOQUIA \nMENSALIA.\u2014DIFFERENCE BETWEEN THE OLD AND NEW EDITION.\n\nI think it not impertinent sometimes to relate such accidents as may \nseem no better than mere trifles; for even by trifles are the \nqualities of great persons as well disclosed as by their great \nactions; because in matters of importance they commonly strain \nthemselves to the observance of general commended rules; in lesser \nthings they follow the current of their own natures.\n\nSIR WALTER RALEIGH.\n\n\nIt may easily be inferred from some of the Doctor's peculiar opinions, \nor fancies, as he in unaffected humility would call them, that though \na dear lover of children, his love of them was not indiscriminate. He \nmade a great distinction between young angels and young yahoos, and \nthought it might very early be discovered whether the angel or the \nbrute part predominated.\n\nThis is sometimes so strongly marked and so soon developed as to \nexcite observation even in the most incurious; and hence the \nwell-known superstition concerning Changelings.\n\nIn the heroic ages a divine origin is ascribed to such persons as were \nmost remarkable for their endowments either of body or of mind; but \nthis may far more probably be traced to adulation in the poets, than \nto contemporary belief at any time prevailing among the people; \nwhereas the opposite superstition was really believed in the middle \nages, and traces of it are still to be found.\n\nIt is remarkable that the Fairies who in the popular belief of this \ncountry are never represented as malignant upon any other occasion, \nact an evil part in the supposed case of Changelings. So it is with \nthe Trolls also of our Scandinavian kinsmen, (though this race of \nbeings is in worse repute;) the children whom they substitute for \nthose whom they steal are always a plague to the nurse and to the \nparents. In Germany such children were held to be young Devils, but \nwhether Mac-Incubi, Mac-Succubi, or O'Devils by the whole blood is not \nclearly to be collected from Martin Luther, who is the great authority \nupon this subject. He is explicit upon the fact that the Nix or Water \nFiend, increases the population by a mixed breed; but concerning the \nKillcrops, as his countrymen the Saxons call them, whom the Devil \nleaves in exchange, when he steals children for purposes best known to \nhimself, Luther does not express any definite opinion, farther than \nthat they are of a devilish nature: how fathered, how mothered the \nreader is left to conjecture as he pleases.\n\n\u201cEight years since,\u201d said Luther, at \u201cDessaw I did see and touch a \nchanged child, which was twelve years of age; he had his eyes and all \nmembers like another child; he did nothing but feed, and would eat as \nmuch as two clowns or threshers were able to eat. When one touched it, \nthen it cried out. When any evil happened in the house, then it \nlaughed and was joyful; but when all went well, then it cried, and was \nvery sad. I told the Prince of Anhalt, that if I were Prince of that \ncountry, so would I venture _homicidium_ thereon, and would throw it \ninto the river Moldaw. I admonished the people dwelling in that place \ndevoutly to pray to God to take away the Devil; the same was done \naccordingly, and the second year after the Changeling died.\n\n\u201cIn Saxonia, near unto Halberstad, was a man that also had a Killcrop, \nwho sucked the mother and five other women dry, and besides devoured \nvery much. This man was advised that he should in his pilgrimage at \nHalberstad make a promise of the Killcrop to the Virgin Mary, and \nshould cause him there to be rocked. This advice the man followed, and \ncarried the Changeling thither in a basket. But going over a river, \nbeing upon the bridge, another Devil that was below in the river \ncalled, and said, Killcrop! Killcrop! Then the child in the basket, \n(which never before spake one word) answered ho, ho! The Devil in the \nwater asked further, whither art thou going? The child in the basket \nsaid, \u2018I am going towards Halberstad to our Loving Mother, to be \nrocked.\u2019 The man being much affrighted thereat, threw the child with \nthe basket over the bridge into the water. Whereupon the two Devils \nflew away together, and cried, ho, ho, ha! tumbling themselves one \nover another and so vanished.\n\n\u201cSuch Changelings and Killcrops,\u201d said Luther, \u201c_supponit Satan in \nlocum verorum filiorum;_ for the Devil hath this power, that he \nchangeth children, and instead thereof layeth Devils in the cradles, \nwhich thrive not, only they feed and suck: but such Changelings live \nnot above eighteen or nineteen years. It oftentimes falleth out that \nthe children of women in child-bed are thus changed, and Devils laid \nin their stead, one of which more fouleth itself than ten other \nchildren do, so that the parents are much therewith disquieted; and \nthe mothers in such sort are sucked out, that afterwards they are able \nto give suck no more. Such Changelings,\u201d said Luther, \u201care baptized, \nin regard that they cannot be known the first year, but are known only \nby sucking the mothers dry.\u201d\n\nMr. Cottle has made this the subject of a lively eclogue; but if that \ngentleman had happened upon the modern edition of Luther's _Colloquia \nMensalia_, or Divine Discourses at his Table, instead of the old one, \nthis pleasant poem would never have been written, the account of the \nKillcrops being one of the passages which the modern editor thought \nproper to omit. His omissions are reprehensible, because no notice is \ngiven that any such liberty has been taken; and indeed a paragraph in \nthe introductory life which is prefixed to the edition might lead the \nreader to conclude that it is a faithful reprint; that paragraph \nsaying there are many things which, for the credit of Luther, might as \nwell have been left out, and proceeding to say, \u201cbut then it must be \nconsidered that such Discourses must not be brought to the test of our \npresent refined age; that all what a man of Luther's name and \ncharacter spoke, particularly at the latter part of his life, was \nthought by his friends worth the press, though himself meant it only \nfor the recreation of the company; that he altered many opinions in \nhis progress from darkness to light; and that it is with a work of \nthis kind, as with the publishing of letters which were never intended \nfor the press; the Author speaks his sentiments more freely, and you \nare able to form a true idea of his character, by looking, as it were, \ninto his heart.\u201d Nevertheless there are considerable omissions, and as \nmay be supposed of parts which are curious, and in a certain sense \nvaluable because they are characteristic. But the reprint was the \nspeculation of a low publisher, put forth in numbers, and intended \nonly for a certain class of purchasers, who would read the book for \nedification. The work itself deserves farther notice, and that notice \nis the more properly and willingly bestowed upon it here, because the \noriginal edition is one of the few volumes belonging to my venerable \nfriend which have passed into my possession, and his mark occurs \nfrequently in its margin.\n\n\u201cI will make no long excursion here, but a short apology for one that \ndeserved well of the _reformed_ Religion. Many of our adversaries have \naspersed _Luther_, with ill words, but none so violent as our \n_English_ fugitives, because he doth confess it that the _Devil_ did \nencounter him very frequently, and familiarly, when he first put pen \nto paper against the corruptions of the _Church of Rome_. In whose \nbehalf I answer: much of that which is objected I cannot find in the \n_Latin Editions_ of his works which himself corrected, although it \nappears by the quotations some such things were in his first writings \nset forth in the Dutch language. 2. I say no more than he confesseth \ningenuously of himself in an epistle to _Brentius_, his meaning was \ngood, but his words came from him very unskilfully, and his style was \nmost rough and unsavoury. St. Paul says of himself, that he was _rudis \nsermone, rude in speech_. But Luther was not so much _\u1f30\u03b4\u03b9\u03ce\u03c4\u03b7\u03c2 \u03c4\u1ff7 \u03bb\u03cc\u03b3\u1ff3_ \nthe word used in Saint Paul, as _\u1f04\u03b3\u03c1\u03bf\u03b9\u03ba\u03bf\u03c2_, after his _Dutch \nMonastical_ breeding, and his own hot freedom. By nature he had a \nboisterous clownish expression; but for the most part very good jewels \nof doctrine in the dunghills of his language. 3. If the devil did \nemploy himself to delude and vex that heroical servant of God, who \ntook such a task upon him, being a simple Monk, to inveigh against \nerrors and superstitions which had so long prevailed, why should it \nseem strange to any man? _Ribadaneira_ sticks it among the praises of \nhis founder _Ignatius Loiola_, that the Devil did declaim and cry out \nagainst him, (believe it every one of you at your leisure,) and why \nmight not the Devil draw near to vex _Luther_, as well as roar out a \ngreat way off against _Loiola_? I have digrest a little with your \npatience, to make _Luther's_ case appear to be no outrageous thing, \nthat weak ones may not be offended when they hear such stuff objected \nout of _Parsons_, or _Barclay_, or _Walsingham_, or out of \n_Bellarmine_ himself. If _Beelzebub_ was busy with the _Master_, what \nwill he be with the _Servants_? When Christ did begin to lay the first \ncorner stone of the _Gospel, then he walked into the wilderness to be \ntempted of the Devil._\u201d[1]\n\n[Footnote 1: HACKET'S SERMONS.]\n\n\n\n\nCHAPTER CCXXXI.\n\nQUESTION AS TO WHETHER BOOKS UNDER THE TERMINATION OF \u201cANA\u201d HAVE BEEN \nSERVICEABLE OR INJURIOUS TO LITERATURE CONSIDERED IN CONNECTION WITH \nLUTHER'S TABLE TALK.\u2014HISTORY OF THE EARLY ENGLISH TRANSLATION OF THAT \nBOOK, OF ITS WONDERFUL PRESERVATION, AND OF THE MARVELLOUS AND \nUNIMPEACHABLE VERACITY OF CAPTAIN HENRY BELL.\n\n  Prophecies, predictions,  Or where they abide,\n  Stories and fictions,     On this or that side,\n  Allegories, rhymes,       Or under the mid line\n  And serious pastimes      Of the Holland sheets fine,\n  For all manner men,       Or in the tropics fair\n  Without regard when,      Of sunshine and clear air,\n            Or under the pole\n            Of chimney and sea coal:\n    Read they that list; understand they that can;\n   _Verbum satis est_ to a wise man.\n\nBOOK OF RIDDLES.\n\n\nLuther's Table Talk is probably the earliest of that class of books, \nwhich, under the termination of _ana_, became frequent in the two \nsucceeding centuries, and of which it may be questioned whether they \nhave been more serviceable or injurious to literature. For though they \nhave preserved much that is valuable, and that otherwise might \nprobably have been lost, on the other hand they have introduced into \nliterary history not a little that is either false, or of suspicious \nauthority; some of their contents have been obtained by breach of \nconfidence; many sayings are ascribed in them to persons by whom they \nwere never uttered, and many things have been fabricated for them.\n\nThe Collection concerning Luther bears this title in the English \ntranslation: \u201cDoctoris Martini Lutheri Colloquia Mensalia: or, Dr. \nMartin Luther's Divine Discourses at his Table, &c., which in his \nlifetime he held with divers learned men, (such as were Philip \nMelancthon, Casparus Cruciger, Justus Jonas, Paulus Eberus, Vitus \nDietericus, Joannes Bugenhagen, Joannes Forsterus, and others:) \ncontaining Questions and Answers touching Religion, and other main \nPoints of Doctrine; as also many notable Histories, and all sorts of \nLearning, Comforts, Advices, Prophecies, Admonitions, Directions and \nInstructions. Collected first together by Dr. Antonius Lauterbach, and \nafterwards disposed into certain Common-places by John Aurifaber, \nDoctor in Divinity. Translated out of the High German into the English \ntongue, by Captain Henry Bell.\n\n  John vi. 12. Gather up the fragments that nothing be lost.\n\n  1 Cor. x. 31. Whether therefore ye eat or drink, or whatsoever ye\n    do, do all to the Glory of God.\n\n  Tertull. Apologet. cap. 39. The primitive Christians ate and drank\n    to satisfy nature, and discoursed at their Tables of the Holy\n    Scriptures, or otherwise, as became those that knew God did hear\n    them, _ut non tam c\u0153nam c\u0153naverint, quam disciplinam_.\n\n  Ancient Writers, Councils, and our University College Statutes\n    require _sacra ad mensam_.\n\n  Luther in Gen. 2. _Sermones vera sunt condimenta ciborum._\n\n  Melchior Adamus in Vita Lutheri. _Inter prandendum et c\u00e6nandum non\n    rar\u00f2 conciones aliis dictavit._\n\nLondon, Printed by William Du Gard, dwelling in Suffolk-lane, near \nLondon-stone, 1652.\u201d\n\nThe original Collection was first published three and thirty years \nafter Luther's death, consequently not till most of those persons from \nwhose reminiscences it professes to be compiled, had past away. The \nbook therefore is far from carrying with it any such stamp of \nauthenticity as Boswell's Life of Johnson, which in that respect, as \nwell as for its intrinsic worth is the Ana of all Anas. But though it \nmay have been undertaken upon book-making motives, there seems no \nreason to suppose that the task was not performed faithfully by the \nDoctors Clearstream and Goldsmith, according to their judgment, and \nthat much which had lightly or carelessly fallen from such a man as \nLuther was likely to be carefully preserved, and come into their \nhands. Many parts indeed authenticate themselves, bearing so strong a \nlikeness that no one can hesitate at filiating them upon the \nipsissimus Luther. The editor of the modern English edition, John \nGottlieb Burckhardt, D.D., who was Minister of the German Lutheran \nCongregation in the Savoy, says, \u201cthe Book made a great noise at its \nfirst appearance in 1569. Some indeed have called its authenticity in \nquestion; but there is no reason to doubt of the testimony of Dr. John \nAurifaber; and indeed the full character of Luther's free manner of \nspeaking and thinking is seen almost in every line. The same manly, \nopen, bold and generous spirit breathes through the whole, as is felt \nin reading the compositions which he published himself in his life \ntime. There is a pleasing variety of matters contained in these \ndiscourses, and many fundamental truths are proposed in a familiar, \ncareless dress, and in Luther's own witty, acute manner; for which \nreason it is as much entertaining to popular capacities as to men of \ngenius. Many good Christians have found it to be of great benefit for \nestablishing their souls in the knowledge and practice of truth, and \nof the good old way; and since many weeds grow up from time to time in \nthe Church, this book handed down to posterity, will be a standing \ntest of sound doctrines, which our forefathers believed, and of such \nwise principles on which they acted at, and after the Reformation.\u201d On \nthe other hand the book afforded as much gratification to the enemies \nof Luther, as to his admirers. Bayle after noticing some of the \nmonstrous calumnies with which the Papists assailed his memory, \nproceeds to say, _La pl\u00fbpart de ces medisances sont fond\u00e9es sur \nquelques paroles d'un certain livre publi\u00e9 par les amis de Luther, \nausquelles on donne un sens tres-malin, et fort \u00e9loign\u00e9 de la pens\u00e9e \nde ce Ministre. Ce n'est pas qu'il ne faille convenir qu'il y eut une \ntr\u00e8s-grande imprudence \u00e0 publier une telle compilation. Ce fut l'effet \nd'un z\u00eale inconsider\u00e9, ou pl\u00fat\u00f4t d'une preoccupation excessive, qui \nemp\u00eachoit de cono\u00eetre les defauts de ce grand homme._ In like manner \nSeckendorf, whom Bayle quotes, says it was compiled with little \nprudence, and incautiously published, but upon its authenticity (as \nfar as any such collection can be deemed authentic) he casts no \nsuspicion.\n\nSomething worse than want of prudence may be suspected in those who \nset forth the English translation. The translator introduced it by \u201ca \nNarrative of the miraculous preserving\u201d of the book, and \u201chow by God's \nProvidence it was discovered lying under the ground where it had lain \nhid fifty-two years:\u201d \u201cI, Capt. Henry Bell,\u201d he says, \u201cdo hereby \ndeclare both to the present age and also to posterity, that being \nemployed beyond the seas in state affairs divers years together, both \nby King James, and also by the late King Charles, in Germany I did \nhear and understand in all places, great bewailing and lamentation \nmade, by reason of the destroying or burning of above fourscore \nthousand of Martin Luther's books, entituled his last Divine \nDiscourses. For after such time as God stirred up the spirit of Martin \nLuther to detect the corruptions and abuses of Popery, and to preach \nChrist, and clearly to set forth the simplicity of the Gospel, many \nKings, Princes and States, Imperial Cities, and Hanse-Towns, fell from \nthe Popish Religion, and became Protestants as their posterities still \nare, and remain to this very day. And for the further advancement of \nthe great work of Reformation then begun, the foresaid Princes and the \nrest did then order, that the said Divine Discourse of Luther should \nforthwith be printed, and that every Parish should have and receive \none of the foresaid printed Books into every Church throughout all \ntheir principalities and dominions, to be chained up, for the common \npeople to read therein. Upon which the Reformation was wonderfully \npromoted and increased, and spread both here in England and other \ncountries beside. But afterwards it so fell out, that the Pope then \nliving, viz. Gregory XIII. understanding what great hurt and prejudice \nhe and his popish religion had already received by reason of the said \nLuther's Divine Discourses; and also fearing that the same might bring \nfarther contempt and mischief upon himself, and upon the popish \nChurch, he therefore to prevent the same, did fiercely stir up and \ninstigate the Emperor then in being, viz. Rudolphus II. to make an \nedict through the whole empire, that all the foresaid printed books \nshould be burnt, and also that it should be _Death_ for any person to \nhave or keep a copy thereof, but also to burn the same: which edict \nwas speedily put in execution accordingly, in so much that not one of \nall the said printed books, not so much as any one copy of the same \ncould be found out, nor heard of in any place.\u201d\n\nUpon this it is to be observed that in the popish states of Germany \nsuch an edict was not required, and that in the Protestant ones it \ncould not be enforced. There is therefore as little foundation for the \nstatement, as for the assertion introduced in it that the Reformation \nwas promoted in England by the publication of this book in German. The \nBook appears not to have been common, for Bayle had never seen it; but \nthis was because few editions were printed, not because many copies \nwere destroyed. The reader however will judge by what follows of the \ndegree of credit which may be given to any statement of Capt. Henry \nBell's.\n\n\u201cYet it pleased God,\u201d the veracious Captain proceeds, \u201cthat anno 1626 \na German Gentleman, named Casparus Van Sparr, (with whom, in the time \nof my staying in Germany about King James's business, I became very \nfamiliarly known and acquainted,) having occasion to build upon the \nold foundation of an house wherein his grandfather dwelt at that time \nwhen the said edict was published in Germany for the burning of the \nforesaid Books, and digging deep into the ground under the said old \nfoundation, one of the said original printed books was there happily \nfound, lying in a deep obscure hole, being wrapt in a strong linen \ncloth, which was waxed all over with bees-wax both within and without, \nwhereby the book was preserved fair without any blemish. And at the \nsame time Ferdinandus II. being Emperor in Germany, who was a severe \nenemy and persecutor of the Protestant religion, the foresaid \nGentleman and grandchild to him that had hidden the said Book in that \nobscure hole, fearing that if the said Emperor should get knowledge \nthat one of the said Books was yet forthcoming and in his custody, \nthereby not only himself might be brought into trouble, but also the \nBook in danger to be destroyed, as all the rest were so long before; \nand also calling me to mind, and knowing that I had the High Dutch \ntongue very perfect, did send the said original Book over hither into \nEngland, unto me; and therewith did write unto me a letter, wherein he \nrelated the passages of the preserving and finding out of the said \nBook. And also he earnestly moved me in his letter, that for the \nadvancement of God's glory, and of Christ's Church, I would take the \npains to translate the said Book, to the end that that most excellent \nDivine Work of Luther might be brought again to light!\n\n\u201cWhereupon I took the said Book before me, and many times began to \ntranslate the same, but always I was hindered therein, being called \nupon about other business; insomuch that by no possible means I could \nremain by that work. Then about six weeks after I had received the \nsaid Book, it fell out, that I being in bed with my Wife, one night \nbetween twelve and one of the clock, she being asleep but myself yet \nawake, there appeared unto me an Antient Man, standing at my bed-side, \narrayed all in white, having a long and broad white beard, hanging \ndown to his girdle-stead; who, taking me by my right ear, spake these \nwords following unto me. _Sirrah! Will not you take time to translate \nthat Book which is sent unto you out of Germany? I will shortly \nprovide for you both place and time to do it!_ And then he vanished \naway out of my sight. Whereupon being much thereby affrighted, I fell \ninto an extreme sweat, insomuch that my Wife awaking, and finding me \nall over wet, she asked me what I ailed, I told her what I had seen \nand heard; but I never did heed nor regard visions, nor dreams. And so \nthe same fell soon out of my mind.\n\n\u201cThen, about a fortnight after I had seen that Vision, I went to \nWhitehall to hear the Sermon; after which ended, I returned to my \nlodging, which was then in King Street at Westminster, and sitting \ndown to dinner with my Wife, two Messengers were sent from the whole \nCouncil-Board, with a warrant to carry me to the Keeper of the Gate \nHouse, Westminster, there to be safely kept, until further order from \nthe Lords of the Council; which was done without showing me any cause \nat all wherefore I was committed. Upon which said warrant I was kept \nthere ten whole years close prisoner; where I spent five years thereof \nabout the translating of the said Book: insomuch as I found the words \nvery true which the old man in the foresaid Vision did say unto me, \n\u2018_I will shortly provide for you both place and time to translate \nit._\u2019\u201d\n\n\n\n\nCHAPTER CCXXXII.\n\nTHE DOCTOR'S FAMILY FEELING.\n\n               It behoves the high\n  For their own sakes to do things worthily.\n\nBEN JONSON.\n\n\nNo son ever regarded the memory of his father with more reverential \naffection than this last of the Doves. There never lived a man, he \nsaid, to whom the lines of Marcus Antonius Flaminius, (the sweetest of \nall Latin poets in modern times, or perhaps of any age,) could more \ntruly be applied.\n\n  _Vixisti, genitor, bene, ac beate,\n   Nec pauper, neque dives; eruditus\n   Satis, et satis eloquens; valente\n   Semper corpore, mente san\u00e2; amicis\n   Jucundus, pietate singulari._\n\n\u201cWhat if he could not with the Hevenninghams of Suffolk count five and \ntwenty knights of his family, or tell sixteen knights successively \nwith the Tilneys of Norfolk, or with the Nauntons shew where his \nancestors had seven hundred pounds a year before the conquest,\u201d[1] he \nwas, and with as much, or perhaps more reason, contented with his \nparentage. Indeed his family feeling was so strong, that, if he had \nbeen of an illustrious race, pride, he acknowledged, was the sin which \nwould most easily have beset him; though on the other hand, to correct \nthis tendency, he thought there could be no such persuasive preachers \nas old family portraits, and old monuments in the family church.\n\n[Footnote 1: FULLER.]\n\nHe was far however from thinking that those who are born to all the \nadvantages, as they are commonly esteemed, of rank and fortune, are \nbetter placed for the improvement of their moral and intellectual \nnature, than those in a lower grade. \u201c_Fortunatos nimium sua si bona \nn\u00f4rint_,\u201d he used to say of this class, but this is a knowledge that \nthey seldom possess; and it is rare indeed to find an instance in \nwhich the high privileges which hereditary wealth conveys are \nunderstood by the possessors, and rightly appreciated and put to their \nproper use. The one, and the two talents are\n\n  Oh! bright occasions of dispensing good,\n  How seldom used, how little understood![2]\n\nin general more profitably occupied than the five; the five indeed are \nnot often tied up in a napkin, but still less often are they \nfaithfully employed in the service of that Lord from whom they are \nreceived in trust, and to whom an account of them must be rendered.\n\n[Footnote 2: COWPER.]\n\n\u201cA man of family and estate,\u201d said Johnson, \u201cought to consider himself \nas having the charge of a district over which he is to diffuse \ncivility and happiness.\u201d\u2014Are there fifty men of family and estate in \nthe Three Kingdoms who feel and act as if this were their duty?\u2014Are \nthere five and forty?\u2014Forty?\u2014Thirty?\u2014Twenty?\u2014Or can it be said with \nany probability of belief that \u201cperadventure Ten shall be found \nthere?\u201d\n\n       \u2014_in sangue illustre e signorile,\n  In uom d'alti parenti al mondo nato,\n  La vilt\u00e0 si raddoppia, e pi\u00f9 si scorge\n  Che in coloro il cui grado alto non sorge._[3]\n\n[Footnote 3: TASSO RINALDO.]\n\nHere in England stood a village, within the memory of man,\u2014no matter \nwhere,\u2014close by the Castle of a noble proprietor,\u2014no matter who:\n\n                     _il figlio\n  Del tale, ed il nipote del cotale,\n  Nat\u00f2 per madre della tale._[4]\n\nIt contained about threescore houses, and every cottager had ground \nenough for keeping one or two cows. The noble proprietor looked upon \nthese humble tenements as an eye-sore; and one by one as opportunity \noffered, he purchased them, till at length he became owner of the \nwhole, one field excepted, which belonged to an old Quaker. The old \nman resisted many offers, but at last he was induced to exchange it \nfor a larger and better piece of land in another place. No sooner had \nthis transaction been completed, than the other occupants who were now \nonly tenants at will, received notice to quit; the houses were \ndemolished, the inclosures levelled, hearthsteads and homesteads, the \ncottage garden and the cottage field disappeared, and the site was in \npart planted, in part thrown into the park. The Quaker, who unlike \nNaboth, had parted with the inheritance of his fathers was a native of \nthe village; but he knew not how dearly he was attached to it, till he \nsaw its demolition: it was his fault, he said; and if he had not \nexchanged his piece of ground, he should never have lived to see his \nnative place destroyed. He took it deeply to heart; it preyed upon his \nmind, and he soon lost his senses and died.\n\n[Footnote 4: CHIABRERA.]\n\nI tell the story as it was related, within sight of the spot, by a \nhusbandman who knew the place and the circumstances, and well \nremembered that many people used to come every morning from the \nadjacent parts to buy milk there,\u2014\u201ca quart of new milk for a \nhalf-penny, and a quart of old, given with it.\u201d\n\nNaboth has been named in relating this, but the reader will not \nsuppose that I have any intention of comparing the great proprietor to \nAhab,\u2014or to William the Conqueror. There was nothing unjust in his \nproceedings, nothing iniquitous; and (though there may have been a \ngreat want of proper feeling) nothing cruel. I am not aware that any \nhardship was inflicted upon the families who were ejected, farther \nthan the inconvenience of a removal. He acted as most persons in the \nsame circumstances probably would have acted, and no doubt he thought \nthat his magnificent habitation was greatly improved by the demolition \nof the poor dwellings which had neighboured it so closely. Farther it \nmay be said in his justification (for which I would leave nothing \nunsaid) that very possibly the houses had not sufficient appearance of \nneatness and comfort to render them agreeable objects, that the people \nmay have been in no better state of manners and morals than villagers \ncommonly are, which is saying that they were bad enough; that the \nfilth of their houses was thrown into the road, and that their pigs, \nand their children who were almost as unclean, ran loose there. Add to \nthis if you please that though they stood in fear of their great \nneighbour, there may have been no attachment to him, and little \nfeeling of good will. But I will tell you how Dr. Dove would have \nproceeded if he had been the hereditary Lord of that Castle and that \ndomain.\n\nHe would have considered that this village was originally placed there \nfor the sake of the security which the Castle afforded. Times had \nchanged and with them the relative duties of the Peer and of the \nPeasantry: he no longer required their feudal services, and they no \nlonger stood in need of his protection. The more therefore, according \nto his \u201cway of thinking,\u201d was it to be desired, that other relations \nshould be strengthened and the bonds of mutual goodwill be more \nclosely intertwined. He would have looked upon these villagers as \nneighbours, in whose welfare and good conduct he was especially \ninterested, and over whom it was in his power to exercise a most \nsalutary and beneficial influence; and having this power he would have \nknown, that it was his duty so to use it. He would have established a \nschool in the village, and have allowed no ale-house there. He would \nhave taken his domestics preferably from thence. If there were a boy \nwho by his gentle disposition, his diligence and his aptitude for \nlearning gave promise of those qualities which best become the \nclerical profession, he would have sent that boy to a grammar school, \nand afterwards to college, supporting him there in part, or wholly, \naccording to the parents' means, and placing him on his list for \npreferment, according to his deserts.\n\nIf there were any others who discovered a remarkable fitness for any \nother useful calling, in that calling he would have had them \ninstructed and given them his countenance and support, as long as they \ncontinued to deserve it. The Archbishop of Braga, Fray Bartolomen dos \nMartyres, added to his establishment a Physician for the poor. Our \nfriend would in like manner have fixed a medical practitioner in the \nvillage,\u2014one as like as he could find to a certain Doctor at \nDoncaster; and have allowed him such a fixed stipend, as might have \nmade him reasonably contented and independent of the little emolument \nwhich the practice of the place could afford, for he would not have \nwished his services to be gratuitous where there was no need. If the \nparish to which the village belonged was too extensive, or the \nparochial Minister unwilling, or unable to look carefully after this \npart of his flock, his Domestic Chaplain, (for he would not have lived \nwithout one) should have taken care of their religious instruction.\n\nIn his own family and in his own person he would have set his \nneighbours an example of \u201cwhatsoever things are honest, whatsoever \nthings are just, whatsoever things are pure, whatsoever things are \nlovely, whatsoever things are of good report.\u201d And as this example \nproduced its sure effects, he would have left the Amateurs of \nAgriculture to vie with each other in their breeds of sheep and oxen, \nand in the costly cultivation of their farms. It would have been, not \nhis boast, for he boasted of nothing;\u2014not his pride, for he had none \nof\n\n    that poor vice which only empty men\n  Esteem a virtue\u2014[5]\n\nit was out of the root of Christian humility that all his virtues \ngrew,\u2014but his consolation and his delight to know that nowhere in \nGreat Britain was there a neater, a more comfortable village than \nclose to his own mansion; no where a more orderly, a more moral, a \nmore cheerful, or a happier people. And if his castle had stood upon \nan elevation commanding as rich a survey as Belvoir or Shobden, that \nvillage when he looked from his windows, would still have been the \nmost delightful object in the prospect.\n\n[Footnote 5: BEAUMONT AND FLETCHER.]\n\nI have not mentioned the name of the old Quaker in my story; but I \nwill preserve it in these pages because the story is to his honour. It \nwas Joshua Dickson. If Quakers have (and certainly they have) the \nquality which is called modest assurance in a superlative degree that \ndistinguishes them from any other class of men, (it is of the _men_ \nonly that I speak) they are the only sect, who as a sect, cultivate \nthe sense of conscience. This was not a case of conscience, but of \nstrong feeling assuming that character under a tendency to madness.\n\nWhen Lord Harcourt about the same time removed the village of Nuneham, \nan old widow Barbara Wyat by name, earnestly intreated that she might \nbe allowed to remain in her old habitation. The request which it would \nhave been most unfeeling to refuse, was granted; she ended her days \nthere, and then the cottage was pulled down: but a tree which grew \nbeside it, and which she had planted in her youth, is still shown on \nthe terrace at Nuneham, and called by her name. Near it is placed the \nfollowing Inscription by that amiable man the Laureate Whitehead. Like \nall his serious poems it may be read with pleasure and profit,\u2014though \nthe affecting circumstance which gives the anecdote its highest \ninterest is related only in a note.\n\n  This Tree was planted by a female hand,\n    In the gay dawn of rustic beauty's glow;\n  And fast beside it did her cottage stand,\n    When age had clothed the matron's head with snow.\n\n  To her long used to nature's simple ways,\n    This single spot was happiness compleat;\n  Her tree could shield her from the noontide blaze\n    And from the tempest screen her little seat.\n\n  Here with her Colin oft the faithful maid,\n    Had led the dance, the envious youths among,\n  Here when his aged bones in earth were laid,\n    The patient matron turned her wheel and sung.\n\n  She felt her loss, yet felt it as she ought,\n    Nor dared 'gainst Nature's general law exclaim,\n  But checkt her tears and to her children taught\n    That well known truth their lot would be the same.\n\n  The Thames before her flowed, his farther shores\n    She ne'er explored, contented with her own;\n  And distant Oxford, tho' she saw its towers,\n    To her ambition was a world unknown.\n\n  Did dreadful tales the clowns from market bear\n    Of kings and tumults and the courtier train,\n  She coldly listened with unheeding ear,\n    And good Queen Anne, for aught she cared, might reign.\n\n  The sun her day, the seasons marked her year,\n    She toiled, she slept, from care, from envy free;\n  For what had she to hope, or what to fear,\n    Blest with her cottage, and her favourite Tree.\n\n  Hear this ye Great, whose proud possessions spread\n    O'er earth's rich surface to no space confined!\n  Ye learn'd in arts, in men, in manners read,\n    Who boast as wide an empire o'er the mind,\n\n  With reverence visit her august domain;\n    To her unlettered memory bow the knee;\n  She found that happiness you seek in vain,\n    Blest with a cottage, and a single Tree.[6]\n\n[Footnote 6: The Classical reader will be aware that the Author of \nthese lines had Claudian's \u201cOld Man of Verona\u201d in his mind's eye, as \nClaudian had Virgil's \u201cCorycian Old Man.\u201d\u2014Georg. iv. 127.]\n\nMason would have produced a better inscription upon this subject, in \nthe same strain; Southey in a different one, Crabbe would have treated \nit with more strength, Bowles with a finer feeling, so would his \nkinswoman and namesake Caroline, than whom no author or authoress has \never written more touchingly, either in prose or verse. Wordsworth \nwould have made a picture from it worthy of a place in the great \nGallery of his Recluse. But Whitehead's is a remarkable poem, \nconsidering that it was produced during what has been not unjustly \ncalled the neap tide of English poetry: and the reader who should be \nless pleased with it than offended by its faults, may have cause to \nsuspect that his refinement has injured his feelings in a greater \ndegree than it has improved his taste.\n\n\n\n\nCHAPTER CCXXXIII.\n\nTHE PETTY GERMAN PRINCES EXCELLENT PATRONS OF LITERATURE AND LEARNED \nMEN.\u2014THE DUKE OF SAXE WEIMAR.\u2014QUOTATION FROM BP. HACKET.\u2014AN OPINION OF \nTHE EXCELLENT MR. BOYLE.\u2014A TENET OF THE DEAN OF CHALON, PIERRE DE ST. \nJULIEN,\u2014AND A VERITABLE PLANTAGENET.\n\n_Ita nati estis, ut bona malaque vestra ad Rempublicam pertineant._\n\nTACITUS.\n\n\n\u201cWe have long been accustomed to laugh at the pride and poverty of \npetty German Princes,\u201d says one of the most sensible and right minded \ntravellers that ever published the result of his observations in \nGermany;[1] \u201cbut nothing,\u201d he proceeds, \u201ccan give a higher idea of the \nrespectability which so small a people may assume, and the quantity of \nhappiness which one of these insignificant monarchs may diffuse around \nhim, than the example of the little state of Weimar, with a Prince \nlike the present[2] Grand Duke at its head. The mere pride of \nsovereignty frequently most prominent where there is only the title to \njustify it, is unknown to him; he is the most affable man in his \ndominions, not simply with the condescension which any prince can \nlearn to practise as a useful quality, but from goodness of heart.\u201d \nThe whole population of his state little if at all exceeds that of \nLeicestershire; his capital is smaller than a third or fourth rate \ncounty town; so in fact it scarcely deserves the name of a town; and \nthe inhabitants, vain as they are of its well earned reputation as the \nGerman Athens, take a pride in having it considered merely a large \nvillage: his revenue is less than that of many a British Peer, great \nCommoner, or commercial Millionist. Yet \u201cwhile the treasures of more \nweighty potentates were insufficient to meet the necessities of their \npolitical relations, his confined revenues could give independence and \ncareless leisure to the men who were gaining for Germany its \nintellectual reputation.\u201d It is not too much to say that for that \nintellectual reputation, high as it is, and lasting as it will be, \nGermany is little less beholden to the Duke of Weimar's well-bestowed \npatronage, than to the genius of Wieland, and Schiller and Go\u00ebthe. \u201cIn \nthese little principalities, the same goodness of disposition can work \nwith more proportional effect than if it swayed the sceptre of an \nempire; it comes more easily and directly into contact with those \ntowards whom it should be directed: the artificial world of courtly \nrank and wealth has neither sufficient glare nor body to shut out from \nthe prince the more chequered world that lies below.\u201d\n\n[Footnote 1: RUSSELL.]\n\n[Footnote 2: A. D. 1822.]\n\nAlas no Prince either petty or great has followed the Duke of Saxe \nWeimar's example! \u201cHe dwells,\u201d says Mr. Downes, \u201clike an estated \ngentleman, surrounded by his tenantry.\u201d Alas no British Peer, great \nCommoner, or commercial Millionist has given to any portion of his \nampler revenues a like beneficent direction.\n\nA good old Bishop[3] quoting the text \u201cnot many wise men after the \nflesh, not many mighty, not many noble are called,\u201d cautions us \nagainst distorting the Scripture as if it pronounced nothing but \nconfusion to the rulers of the earth, \u201clet not the honourable person,\u201d \nsaid he, \u201chang down his head, as if power and wisdom, and noble blood, \nand dignity were causes of rejection before God: no beloved! Isaiah \nforetold that Kings should be nursing fathers, and Queens should be \nnursing mothers of the Church, but it is often seen that the benignity \nof nature and the liberality of fortune are made impediments to a \nbetter life; and therefore Nobles and Princes are more frequently \nthreatened with judgment. I adjoin moreover that the Scriptures speak \nmore flatly against illustrious Magistrates, than the common sort; for \nif God had left it to men, whose tongues are prostituted to flattery, \nthey had scarce been told that their abominable sins would bring \ndamnation.\u201d\n\n[Footnote 3: BISHOP HACKET.]\n\nWhen our philosopher considered the manner in which large incomes are \nexpended, (one way he had opportunities enough of observing at \nDoncaster) he thought that in these times high birth brought with it \ndangers and evils which in many or most instances, more than \ncounterbalanced its advantages.\n\nThat excellent person Mr. Boyle had formed a different opinion. To be \nthe son of a Peer whose prosperity had found many admirers, but few \nparallels, and not to be his eldest son, was a happiness that he used \nto \u201cmention with great expressions of gratitude; his birth, he said, \nso suiting his inclinations and designs, that, had he been permitted \nan election, his choice would scarce have altered God's assignment. \nFor as on the one side, a lower birth would have too much exposed him \nto the inconveniences of a mean descent, which are too notorious to \nneed specifying; so on the other side, to a person whose humour \nindisposes him to the distracting hurry of the world, the being born \nheir to a great family is but a glittering kind of slavery, whilst \nobliging him to a public entangled course of life, to support the \ncredit of his family, and tying him from satisfying his dearest \ninclinations, it often forces him to build the advantages of his house \nupon the ruins of his own contentment.\u201d\n\n\u201cA man of mean extraction,\u201d he continues, \u201cis seldom admitted to the \nprivacy and secrets of great ones promiscuously, and scarce dares \npretend to it, for fear of being censured saucy, or an intruder. And \ntitular greatness is ever an impediment to the knowledge of many \nretired truths, that cannot be attained without familiarity with \nmeaner persons, and such other condescensions, as fond opinion, in \ngreat men, disapproves and makes disgraceful.\u201d \u201cBut he himself,\u201d Mr. \nBoyle said, \u201cwas born in a condition that neither was high enough to \nprove a temptation to laziness, nor low enough to discourage him from \naspiring.\u201d And certainly to a person that affected so much an \nuniversal knowledge, and arbitrary vicissitudes of quiet and \nemployments, it could not be unwelcome to be of a quality, that was a \nhandsome stirrup to preferment, without an obligation to court it, and \nwhich might at once both protect his higher pretensions from the guilt \nof ambition, and secure his retiredness from contempt.\n\nThere would be more and higher advantages in high birth than Mr. Boyle \napprehended, if the Dean of Chalon, Pierre de St. Julien, were right \nwhen he maintained _contre l'opinion des Philosophes, et l'ordinaire \ndes Predicamants,\u2014que la vraye Noblesse a sa source du sang, et est \nsubstancielle._\n\n_Ces mots Gentilhomme de sang, et d'armes, de race genereuse, de bonne \npart,_ &c., says the well-born Dean, who in his title pages let us \nknow that he was _de la maison de Balleurr\u00e9,\u2014sont termes non de \nqualit\u00e9, ny d'habitude; ains importants substance de vray, comme il \nest bien dit,_\n\n  _veniunt cum sanguine mores;_\n\n_et aillieurs,_\n\n  _Qui viret in foliis venit \u00e0 radicibus humor;\n   Sic patrum in natos abeunt cum semine mores._\n\n_Et comme le sang est le vehicule, et porteur des esprits de vie, \nesquels est enclose la substance de l'ame; aussi est il le comme \nchariot, qui porte et soustient celle substance qui decoule des peres, \net des ayeulx, par long ordre de generation, et provient aux enfants, \nqui, nez de bonne et gentille semence, sont (conformement \u00e0 l'opinion \ndu divin Philosophe Platon) rendu tels que leurs progeniteurs, par la \nvertu des esprits enclos en la semence.\u2014Tellement qu'on ne peut nyer, \nque comme d'une bonne Ayre sortent de bons oyseaux, d'un bon Haras de \nbons chevaux,_ &c., _aussi il importe beaucoup aux hommes d'estre nez \nde bons et valeureux parents; voire tant, que les mal nez, ennemys de \nceste bien naissance, ne sont suffisants pour en juger._\n\nSir Robert Cotton once met with a man driving the plough, who was a \ntrue and undoubted Plantagenet. \u201cThat worthy Doctor,\u201d (Dr. Hervey) \nsays that worthy Fuller (_dignissimus_ of being so styled himself,) \n\u201chath made many converts in physic to his seeming paradox, maintaining \nthe circulation of blood running round about the body of man. Nor is \nit less true that gentle blood fetcheth a circuit in the body of a \nnation, running from Yeomanry, through Gentry to Nobility, and so \nretrograde, returning through Gentry to Yeomanry again.\u201d\n\n\u201c_Plust \u00e0 Dieu_,\u201d said Maistre Fran\u00e7ois Rabelais, of facetious memory, \n\u201c_qu'un chacun saust aussi certainement_\u2014(as Gargantua that is,) _sa \ngenealogie, depuis l'Arche de No\u00e9, jusqu'\u00e0 cet \u00e2ge! Je pense que \nplusieurs sont aujourd'hui Empereurs, Roys, Ducs, Princes et Papes en \nla terre, lesquels sont descendus de quelques Porteurs de rogatons et \nde constrets. Comme au rebours plusieurs sont gueux de l'hostiere, \nsouffreteux et miserables, lesquels sont descendus de sang et ligne de \ngrands Roys et Empereurs; attends l'admirable transport des Regnes et \nEmpires,_\n\n  _Des Assyriens, \u00e9s Medes;\n   Des Medes, \u00e9s Perses;\n   Des Perses, \u00e9s Mac\u00e9doniens;\n   Des Mac\u00e9doniens, \u00e9s Grecs;\n   Des Grecs, \u00e9s Fran\u00e7ois._\n\n_Et pour vous donner \u00e0 entendre de moy qui vous parle, je cuide que \nsuis descendu de quelque riche Roy, ou Prince, au temps jadis; car \noncques ne vistes homme qui eust plus grande affection d'estre Roy ou \nriche que moy, afin de faire grand chere, pas ne travailler, point ne \nme soucier et bien enrichir mes amis, et tous gens de bien et de \ns\u00e7avoir._\u201d\n\n\n\n\nCHAPTER CCXXXIV.\n\nOPINION OF A MODERN DIVINE UPON THE WHEREABOUT OF NEWLY DEPARTED \nSPIRITS.\u2014ST. JOHN'S BURIAL, ONE RELIC ONLY OF THAT SAINT, AND \nWHEREFORE.\u2014A TALE CONCERNING ABRAHAM, ADAM AND EVE.\n\n_Je s\u00e7ay qu'il y a plusieurs qui diront que je fais beaucoup de petits \nfats contes, dont je m'en passerois bien. Ouy, bien pour aucuns,\u2014mais \nnon pour moy, me contentant de m'en renouveller le souvenance, et en \ntirer autant de plaisir._\n\nBRANT\u00d4ME.\n\n\nWatts who came to the odd conclusion in his Philosophical Essay, that \nthere may be Spirits which must be said, in strict philosophy to be no \nwhere, endeavoured to explain what he called the _ubi_ or _whereness_ \nof those spirits which are in a more imaginable situation. While man \nis alive, the soul he thought might be said to be in his brain, \nbecause the seat of consciousness seems to be there; but as soon as it \nis dislodged from that local habitation by death, it finds itself at \nonce in a heaven or hell of its own, and this \u201cwithout any removal or \nrelation to place, or change of distances.\u201d The shell is broken, the \nveil is withdrawn; it is where it was, but in a different mode of \nexistence, in the pure intellectual, or separate world. \u201cIt reflects \nupon its own temper and actions in this life, it is conscious of its \nvirtues, or its vices,\u201d and it has an endless spring of peace and joy \nwithin, or is tormented with the anguish of self condemnation.\n\nIn his speculations the separation of soul from body is total, till \ntheir re-union at the day of judgment; and this unquestionably is the \nchristian belief. The fablers of all religions have taken a different \nview, because at all times and in all countries they have accommodated \ntheir fictions to the notions of the people. The grave is with them a \nplace of rest, or of suffering. If Young had been a Jew, a Mahommedan, \nor a Roman Catholic, he might be understood as speaking literally when \nhe says,\n\n  How populous, how vital is the grave.\n\nSt. Augustine had been assured by what he considered no light \ntestimony that St. John was not dead, but asleep in his sepulchre, and \nthat the motion of his breast as he breathed might be perceived by a \ngentle movement of the earth. The words of our Lord after his \nResurrection, concerning the beloved disciple, \u201cIf I will that he \ntarry till I come, what is that to thee,\u201d gave scope to conjecture \nconcerning the fate of this Evangelist, and yet in some degree set \nbounds to that spirit of lying invention which in process of time \nannexed as many fables to corrupted Christianity as the Greek and \nRoman poets had engrafted upon their heathenism, or the Rabbis upon \nthe Jewish faith. \u201cSinner that I am,\u201d said a French prelate with \ndemure irony, when a head of St. John the Baptist was presented to him \nto kiss in some Church of which it was the choicest treasure,\u2014\u201csinner \nthat I am, this is the fourth head of the glorious Baptist that I have \nhad the happiness of holding in these unworthy hands!\u201d But while some \nhalf dozen or half score of these heads were produced, because it was \ncertain that the Saint had been beheaded, no relic of St. John the \nEvangelist's person, nor of the Virgin Mary's, was ever invented. The \nstory of the Assumption precluded any such invention in the one \ncase,\u2014and in St. John's the mysterious uncertainty of his fate had the \nsame effect as this received tradition. The Benedictines of St. \nClaude's Monastery in the Jura exhibited his own manuscript of the \nApocalypse,\u2014(the most learned of that order in no unlearned age, \nbelieved or affected to believe that it was his actual autograph,)\u2014and \nthey considered that it was greatly enhanced in value by its being the \nonly relic of that Saint in existence.\n\nThe fable which St. Augustine seems to have believed, was either \nparent or child of the story told under the name of Abdias, that when \nthe Beloved Disciple had attained the postdiluvian age of ninety \nseven, our Lord appeared to him, said unto him, \u201ccome unto me, that \nthou mayest partake at my feast with thy brethren,\u201d and fixed the next \nSunday, being Easter, for his removal from this world. On that Sunday \naccordingly, the Evangelist after having performed service in his own \ntemple at Ephesus, and exhorted the people, told some of his chosen \ndisciples to take with them two mattocks and spade, and accompany him \ntherewith. They went to a place near the city, where he had been \naccustomed to pray, there he bade them dig a grave, and when they \nwould have ceased from the work, he bade them dig it still deeper. \nThen taking off all his garments except a linen vestment, he spread \nthem in the grave, laid himself down upon them, ordered his disciples \nto cover him up, and forthwith fell asleep in the Lord. Abdias \nproceeds no farther with the story; but other ecclesiastic romancers \nadd that the evangelist enjoined them to open the grave on the day \nfollowing; they did so and found nothing but his garments, for the \nblessed virgin in recompence for the filial piety which he had \nmanifested towards her in obedience to our Lord's injunctions from the \ncross, had obtained for him the privilege of an Assumption like her \nown. Baronius has no objection to believe this, but that St. John \nactually died is, he says more than certain,\u2014_certo certius_; and that \nhis grave at Ephesus was proof of it, for _certe non nisi mortuorum \nsolent esse sepulchra_.\n\nYet the Cardinal knew that the historian of his Church frequently \nrepresented the dead as sentient in their graves. The Jews have some \nremarkable legends founded upon the same notion. It is written in the \nbook of Zohar, say the Rabbis, how when Abraham had made a covenant \nwith the people of the land, and was about to make a feast for them, a \ncalf which was to be slaughtered on the occasion, broke loose and ran \ninto the cave of Machpelah. Abraham followed, and having entered the \ncave in pursuit, there he discovered the bodies of Adam and Eve, each \non a bed, with lamps burning between them. They were sleeping the \nsleep of death, and there was a good odour around them, like the odour \nof repose. In consequence of having made this discovery it was that he \ndesired to purchase the cave for his own burial place; and when the \nsons of Jebus refused to sell it, he fell upon his knees, and bowed \nhimself before them, till they were entreated. When he came to deposit \nthe body of Sarah there, Adam and Eve rose up, and refused their \nconsent. The reason which they gave for this unexpected prohibition \nwas, that they were already in a state of reproach before the Lord, \nbecause of their transgression, and a farther reproach would be \nbrought upon them by a comparison with his good deeds, if they allowed \nsuch company to be introduced into their resting place. But Abraham \ntook upon himself to answer for that; upon this they were satisfied \nwith his assurances, and composed themselves again to their long \nsleep.\n\nThe Rabbis may be left to contend for the authority of the book of \nZohar in this particular against the story of the Cabalists that \nAdam's bones were taken into the Ark, and divided afterwards by Noah \namong his sons. The skull fell to Shem's portion; he burnt it on the \nmountain which for that reason obtained the name of Golgotha, or \nCalvary,\u2014being interpreted, the place of a skull, and on that spot, \nfor mystical signification the cross whereon our Saviour suffered was \nerected;\u2014a wild legend, on which as wild a fiction has been grafted, \nthat a branch from the Tree of Life had been planted on Adam's grave, \nand from the wood which that branch had produced the cross was made.\n\nAnd against either of these the authority of Rabbi Judas Bar Simon is \nto be opposed, for he affirms that the dust of Adam was washed away by \nthe Deluge, and utterly dispersed.\n\nThe Rabbis have also to establish the credit of their own tradition \nagainst that of the Arabs who at this time shew Eve's grave near \nJeddah;\u2014about three days journey east from that place, according to \nBruce. He says, it is covered with green sods, and about fifty yards \nin length. The Cashmerian traveller Abdulkurreem who visited it in \n1742, says that it measured an hundred and ninety-seven of his \nfootsteps, which would make the mother of mankind much taller than \nBruce's measurement. He likens it to a flower-bed; on the middle of \nthe grave there was then a small dome, and the ends of it were \nenclosed with wooden pales. Burckhardt did not visit it; he was told \nthat it was about two miles only, northward of the town, and that it \nwas a rude structure of stone, some four feet in length, two or three \nin height and as many in breadth, thus resembling the tomb of Noah, \nwhich is shewn in the valley of Bekaa, in Syria. Thus widely do these \nmodern travellers, on any one of whom reasonable reliance might have \nbeen placed, differ in the account of the same thing.\n\n\n\n\nCHAPTER CCXXXV.\n\nTHE SHORTEST AND PLEASANTEST WAY FROM DONCASTER TO JEDDAH, WITH MANY \nMORE, TOO LONG.\n\n  _\u03a0\u03cc\u03bd\u03bf\u03c2 \u03c0\u03cc\u03bd\u1ff3 \u03c0\u03cc\u03bd\u03bf\u03bd \u03c6\u03ad\u03c1\u03b5\u03b9\n   \u03a0\u1fb6 \u03c0\u1fb6 \u03b3\u1f70\u03c1 \u03bf\u1f50\u03ba \u1f14\u03b2\u03b1\u03bd \u1f10\u03b3\u03ce._\n\nSOPHOCLES.\n\n\nWe have got from the West Riding of Yorkshire, to the Eastern shore of \nthe Red Sea, without the assistance of mail-coach, steam-packet, or \nair-balloon, the magical carpet, the wishing-cap, the shoes of \nswiftness, or the seven-leagued boots. From Mr. Bacon's vicarage we \nhave got to Eve's grave, not _per saltum_, by any sudden, or violent \ntransition; but by following the stream of thought. We shall get back \nin the same easy manner to that vicarage, and to the quiet churchyard \nwherein the remains of one of the sweetest and for the few latter \nyears of her short life, one of the happiest of Eve's daughters, were \ndeposited in sure and certain hope. If you are in the mood for a \nChapter upon Churchyards, go reader to those which Caroline Bowles has \nwritten;\u2014you will find in them every thing that can touch the heart, \nevery thing that can sanctify the affections, unalloyed by anything \nthat can offend a pure taste and a masculine judgement.\n\nBut before we find our way back we must tarry awhile among the tombs, \nand converse with the fablers of old.\n\nA young and lovely Frenchwoman after visiting the _Columbarium_ near \nthe Villa Albani, expressed her feeling strongly upon our custom of \ninterring the dead, as compared with the non-burial of the ancients, \n_usage odieux_, said she, _qui rend la mort horrible! Si les anciens \nen avaient moins d'effroi, c'est que la coutume de br\u00fbler les corps \nd\u00e9robait au tr\u00e9pas tout ce qu'il a de hideux. Qu'il \u00e9tait consolant et \ndoux de pouvoir pleurer sur des cendres ch\u00e9ries! Qu'il est \n\u00e9pouvantable et d\u00e9chirant aujourd'hui de penser que celui qu'on a tant \naim\u00e9 n'offre plus qu'une image affreuse et d\u00e9charn\u00e9e dont on ne \npourrait supporter la vue._\n\nThe lady in whose journal these lines were written lies buried in the \nCampo Santo at Milan, with the following inscription on her tomb; \n_Priez pour une jeune Fran\u00e7aise que la mort a frapp\u00e9e \u00e0 vingt ans, \ncomme elle allait, apr\u00e8s un voyage de huit mois avec un epoux ch\u00e9ri, \nrevoir son enfant, son pere et sa mere, qui venaient joyeux au-devant \nd'elle._ Her husband wished to have her remains burnt, in conformity \nto her own opinion respecting the disposal of the dead, and to his own \nfeelings at the time, that he might have carried her ashes to his own \ncountry, and piously have preserved them there, to weep over them, and \nbequeath them to his son; _mais les amis qui m'entouraient_, he says, \n_combatterent mon desir, comme une inspiration insens\u00e9e de la \ndouleur._\n\nThere can be no doubt that our ghastly personification of Death has \nbeen derived from the practice of interment; and that of all modes in \nwhich the dead have ever been disposed of, cremation is in some \nrespects the best. But this mode, were it generally practicable, would \nin common use be accompanied with more revolting circumstances than \nthat which has now become the Christian usage. Some abominations \nhowever it would have prevented, and though in place of those \nsuperstitions which it precluded others would undoubtedly have arisen, \nthey would have been of a less loathsome character.\n\nThe Moors say that the dead are disturbed if their graves be trodden \non by Christian feet; the Rabbis that they feel the worms devouring \nthem.\n\nOn the south side of the city of Erzeroom is a mountain called Eyerli, \nfrom the same likeness which has obtained for one of the English \nmountains the unpoetical name of Saddleback. The Turkish traveller \nEvlia Effendi saw on the top of this mountain a tomb eighty paces in \nlength, with two columns marking the place of the head and of the \nfeet. \u201cI was looking on the tomb,\u201d he says, \u201cwhen a bad smell occurred \nvery hurtfully to my nose, and to that of my servant who held the \nhorses; and looking near, I then saw that the earth of the grave, \nwhich was greasy and black, was boiling, like gruel in a pan. I \nreturned then, and having related my adventures in the evening in \ncompany with the Pashaw, Djaafer Effendi of Erzeroom, a learned man \nand an elegant writer, warned me not to visit the place again, for it \nwas the grave of Balaam the son of Beor, who died an infidel, under \nthe curse of Moses, and whose grave was kept always in this state by \nsubterraneous fires.\u201d\n\nWhen Wheler was at Constantinople, he noticed a monument in the \nfairest and largest street of that city, the cupola of which was \ncovered with an iron grating. It was the tomb of Mahomet Cupriuli, \nfather to the then Grand Vizier. He had not been scrupulous as to the \nmeans by which he settled the government during the Grand Seignior's \nminority, and carried it on afterwards, quelling the discontents and \nfactions of the principal Agas, and the mutinies of the Janizaries. \nConcerning him after his decease, says this traveller, \u201cbeing buried \nhere, and having this stately monument of white marble covered with \nlead erected over his body, the Grand Seigneur and Vizier had this \ndream both in the same night, to wit, that he came to them and \nearnestly begged of them a little water to refresh him, being in a \nburning heat. Of this the Grand Seigneur and Vizier told each other in \nthe morning, and thereupon thought fit to consult the Mufti what to do \nconcerning it. The Mufti, according to their gross superstition, \nadvised that the roof of his sepulchre should be uncovered, that the \nrain might descend on his body, thereby to quench the flames which \nwere tormenting his soul. And this remedy the people who smarted under \nhis oppression think he had great need of, supposing him to be \ntormented in the other world for his tyrannies and cruelties committed \nby him in this.\u201d\n\nIf Cupriuli had been a Russian instead of a Turk, his body would have \nbeen provided with a passport before it was committed to the grave. \nPeter Henry Bruce in his curious memoirs gives the form of one which \nin the reign of Peter the Great, always before the coffin of a Russian \nwas closed, was put between the fingers of the corpse:\u2014\u201cWe N. N. do \ncertify by these presents that the bearer hereof hath always lived \namong us as became a good Christian, professing the Greek religion; \nand although he may have committed some sins, he hath confessed the \nsame, whereupon he hath received absolution, and taken the communion \nfor the remission of sins: That he hath honoured God and his Saints, \nthat he hath not neglected his prayers; and hath fasted on the hours \nand days appointed by the Church: That he hath always behaved himself \ntowards me, his Confessor, in such a manner that I have no reason to \ncomplain of him, or to refuse him the absolution of his sins. In \nwitness whereof I have given him these testimonials, to the end that \nSt. Peter upon sight of them, may not deny him the opening of the gate \nto eternal bliss!\u201d\n\nThe custom evidently implies an opinion that though soul and body were \ndisunited by death, they kept close company together till after the \nburial; otherwise a passport which the Soul was to present at Heaven's \ngate, would not have been placed in the hands of the corpse. In the \nsuperstitions of the Romish church a re-union is frequently supposed, \nbut that there is an immediate separation upon death is an article of \nfaith, and it is represented by Sir Thomas More as one of the \npunishments for a sinful soul to be brought from Purgatory and made to \nattend, an unseen spectator, at the funeral of its own body, and feel \nthe mockery of all the pomps and vanities used upon that occasion. The \npassage is in his Supplycacyon of Soulys. One of the Supplicants from \nPurgatory speaks:\n\n\u201cSome hath there of us, while we were in health, not so much studied \nhow we might die penitent, and in good christian plight, as how we \nmight solemnly be borne out to burying, have gay and goodly funerals, \nwith heralds at our herses, and offering up our helmets, setting up \nour scutcheons and coat-armours on the wall, though there never came \nharness on our backs, nor never ancestor of ours ever bare arms \nbefore. Then devised we some Doctor to make a sermon at our mass in \nour month's mind, and then preach to our praise with some fond fantasy \ndevised of our name; and after mass, much feasting, riotous and \ncostly; and finally, like madmen, made men merry at our death, and \ntake our burying for a brideale. For special punishment whereof, some \nof us have been by our Evil Angels brought forth full heavily, in full \ngreat despight to behold our own burying, and so, stand in great pain, \ninvisible among the press, and made to look on our carrion corpse, \ncarried out with great pomp, whereof our Lord knoweth we have taken \nheavy pleasure!\u201d\n\nIn opposition to this there is a Rabbinical story which shows that \nthough the Jews did not attribute so much importance to the rights of \nsepulture as the ancient Greeks, they nevertheless thought that a \nparsimonious interment occasioned some uncomfortable consequences to \nthe dead.\n\nA pious descendant of Abraham, whom his wife requited with a curtain \nlecture for having, as she thought improvidently, given alms to a poor \nperson in a time of dearth, left his house, and went out to pass the \nremainder of the night among the tombs, that he might escape from her \nobjurgations. There he overheard a conversation between the Spirits of \ntwo young women, not long deceased. The one said, \u201ccome let us go \nthrough the world, and then listen behind the curtain and hear what \nchastisements are decreed for it.\u201d The other made answer, \u201cI cannot \ngo, because I have been buried in a mat made of reeds, but go you, and \nbring me account of what you hear.\u201d Away went the Ghost whose \ngrave-clothes were fit to appear in: and when she returned, \u201cwell \nfriend, what have you heard behind the curtain,\u201d said the ghost in the \nreed-mat. \u201cI heard,\u201d replied the gad-about, \u201cthat whatever shall be \nsown in the first rains, will be stricken with hail.\u201d Away went the \nalms-giver; and upon this intelligence which was more certain than any \nprognostication in the Almanack, he waited till the second rains \nbefore he sowed his field; all other fields were struck with hail, but \naccording as he had expected his crop escaped.\n\nNext year, on the anniversary of the night which had proved so \nfortunate to him, he went again to the Tombs: and overheard another \nconversation between the same ghosts to the same purport. The well \ndrest ghost went through the world, listened behind the curtain, and \nbrought back information that whatever should be sown in the second \nrains would be smitten with rust. Away went the good man, and sowed \nhis field in the first rains; all other crops were spoilt with the \nrust, and only his escaped. His wife then enquired of him how it had \nhappened that in two successive years he had sown his fields at a \ndifferent time from every body else, and on both occasions his were \nthe only crops that had been saved. He made no secret to her of his \nadventures, but told her how he had come to the knowledge which had \nproved so beneficial. Ere long his wife happened to quarrel with the \nmother of the poor ghost who was obliged to keep her sepulchre; and \nthe woman of unruly tongue, among other insults, bade her go and look \nat her daughter, whom she had buried in a reed-mat! Another \nanniversary came round, and the good man went again to the Tomb; but \nhe went this time in vain, for when the well-dressed Ghost repeated \nher invitation, the other made answer, \u201clet me alone, my friend, the \nwords which have past between you and me have been heard among the \nliving.\u201d\n\nThe learned Cistercian[1] to whom I owe this legend, expresses his \ncontempt for it; nevertheless he infers from it that the spirits of \nthe dead know what passes in this world; and that the doctrine of the \nRomish Church upon that point, is proved by this tradition to have \nbeen that of the Synagogue also.\n\n[Footnote 1: BERTOLACCI.]\n\nThe Mahommedans who adopted so many of the Rabbinical fables, \ndispensed in one case for reasons of obvious convenience, with all \nceremonies of sepulchral costume. For the funeral of their martyrs, by \nwhich appellation all Musselmen who fell in battle against the \nunbelievers were honoured, none of those preparations were required, \nwhich were necessary for those who die a natural death. A martyr needs \nnot to be washed after his death, nor to be enveloped in \ngrave-clothes; his own blood with which he is besmeared serves him for \nall legal purification, and he may be wrapt in his robe, and buried \nimmediately after the funeral prayer, conformably to the order of the \nProphet, who has said, \u201cbury them as they are, in their garments, and \nin their blood! Wash them not, for their wounds will smell of musk on \nthe Day of Judgement.\u201d\n\nA man of Medina, taking leave of his wife as he was about to go to the \nwars commended to the Lord her unborn babe. She died presently \nafterwards, and every night there appeared a brilliant light upon the \nmiddle of her tomb. The husband hearing of this upon his return, \nhastened to the place; the sepulchre opened of itself; the wife sate \nup in her winding sheet, and holding out to him a boy in her arms, \nsaid to him take \u201cthat which thou commendedst to the Lord. Hadst thou \ncommended us both, thou shouldest have found us both alive.\u201d So saying \nshe delivered to him the living infant, and laid herself down, and the \nsepulchre closed over her.\n\n       *       *       *       *       *\n\nPARS IMPERFECTA MANEBAT.\u2014VIRG. \u00c6N.\n\n_The following materials, printed verbatim from the MS. Collection, \nwere to have completed the Chapter. It has been thought advisable in \nthe present instance to shew how the lamented Southey worked up the \ncollection of years. Each extract is on a separate slip of paper, and \nsome of them appear to have been made from thirty to forty years ago, \nmore or less._\n\n       *       *       *       *       *\n\n  And so the virtue of his youth before\n  Was in his age the ground of his delight.\n\nJAMES I.\n\n       *       *       *       *       *\n\n  _\u1f1c\u03bd\u03b8\u03b5\u03bd \u03b4\u1f72 \u03a3\u03b8\u03b5\u03bd\u03ad\u03bb\u03bf\u03bd \u03c4\u03ac\u03c6\u03bf\u03bd \u1f14\u03b4\u03c1\u03b1\u03ba\u03bf\u03bd \u1f08\u03ba\u03c4\u03bf\u03c1\u03af\u03b4\u03b1\u03bf\u00b7\n   \u1f4d\u03c2 \u1fe5\u03ac \u03c4 \u1f08\u03bc\u03b1\u03b6\u03bf\u03bd\u03af\u03b4\u03c9\u03bd \u03c0\u03bf\u03bb\u03c5\u03b8\u03b1\u03c1\u03c3\u03ad\u03bf\u03c2 \u1f10\u03ba \u03c0\u03bf\u03bb\u03ad\u03bc\u03bf\u03b9\u03bf\n   \u1f0c\u03c8 \u1f00\u03bd\u03b9\u1f7c\u03bd (\u03b4\u1f74 \u03b3\u1f70\u03c1 \u03c3\u03c5\u03bd\u03b1\u03bd\u03ae\u03bb\u03c5\u03b8\u03b5\u03bd \u1f29\u03c1\u1f70\u03ba\u03bb\u1fc6\u0390)\n   \u0392\u03bb\u03ae\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f30\u1ff7 \u03ba\u03b5\u1fd6\u03b8\u03b5\u03bd \u1fbd\u03b5\u03c0\u1fbd \u1f00\u03b3\u03c7\u03b9\u03ac\u03bb\u03bf\u03bd \u03b8\u03ac\u03bd\u03b5\u03bd \u1f00\u03ba\u03c4\u1fc6\u03c2.\n   \u1f48\u03c5 \u03bc\u03ad\u03bd \u03b8\u03b7\u03bd \u03c0\u03c1\u03bf\u03c4\u03ad\u03c1\u03c9 \u1f00\u03bd\u03b5\u03bc\u03ad\u03c1\u03b5\u03bf\u03bd\u00b7 \u1f27\u03ba\u03b5 \u03b3\u1f70\u03c1 \u03b1\u1f50\u03c4\u1f74\n   \u03a6\u03b5\u03c1\u03c3\u03b5\u03c6\u03cc\u03bd\u03b7 \u03c8\u03c5\u03c7\u1f74\u03bd \u03c0\u03bf\u03bb\u03c5\u03b4\u03ac\u03ba\u03c1\u03c5\u03bf\u03bd \u1f08\u03ba\u03c4\u03bf\u03c1\u03af\u03b4\u03b1\u03bf\n   \u039b\u03b9\u03c3\u03c3\u03bf\u03bc\u03ad\u03bd\u03b7\u03bd, \u03c4\u03c5\u03c4\u03b8\u03cc\u03bd \u03c0\u03b5\u03c1 \u1f41\u03bc\u03ae\u03b8\u03b5\u03b1\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2 \u1f30\u03b4\u03ad\u03c3\u03b8\u03b1\u03b9.\n   \u03a4\u03cd\u03bc\u03b2\u03bf\u03c5 \u03b4\u1f72 \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03b7\u03c2 \u1f10\u03c0\u03b9\u03b2\u1f70\u03c2 \u03c3\u03ba\u03bf\u03c0\u03b9\u03ac\u03b6\u03b5\u03c4\u03bf \u03bd\u1fc6\u03b1,\n   \u03a4\u03bf\u1fd6\u03bf\u03c2 \u1f10\u1f7c\u03bd \u03bf\u1f37\u03bf\u03c2 \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03bd\u03b4\u1fbd \u1f34\u03b5\u03bd\u00b7 \u1f00\u03bc\u03c6\u1f76 \u03b4\u1f72 \u03ba\u03b1\u03bb\u1f74\n   \u03a4\u03b5\u03c4\u03c1\u03ac\u03c6\u03b1\u03bb\u03bf\u03c2 \u03c6\u03bf\u03af\u03bd\u03b9\u03ba\u03b9 \u03bb\u03cc\u03c6\u1ff3 \u1f10\u03c0\u03b5\u03bb\u03ac\u03bc\u03c0\u03b5\u03c4\u03bf \u03c0\u03ae\u03bb\u03b7\u03be,\n   \u039a\u03b1\u1f76 \u1fe5\u1fbd \u1f41 \u03bc\u1f72\u03bd \u03b1\u1f56\u03c4\u03b9\u03c2 \u1f14\u03b4\u03c5\u03bd\u03b5 \u03bc\u03ad\u03b3\u03b1\u03bd \u03b6\u03cc\u03c6\u03bf\u03bd\u00b7 \u03bf\u1f31 \u03b4\u1fbd \u1f10\u03c3\u03b9\u03b4\u03cc\u03bd\u03c4\u03b5\u03c2\n   \u0398\u03ac\u03bc\u03b2\u03b7\u03c3\u03b1\u03bd. \u03c4\u03bf\u1f76\u03c2 \u03b4\u1fbd \u1f66\u03c1\u03c3\u03b5 \u03b8\u03b5\u03bf\u03c0\u03c1\u03bf\u03c0\u03ad\u03c9\u03bd \u1f10\u03c0\u03b9\u03ba\u03b5\u03bb\u03c3\u03b1\u03b9\n   \u0391\u03bc\u03c0\u03c5\u03ba\u03af\u03b4\u03b7\u03c2 \u039c\u03cc\u03c8\u03bf\u03c2, \u03bb\u03bf\u03b9\u03b2\u1fc6\u03c3\u03af \u03c4\u03b5 \u03bc\u03b5\u03b9\u03bb\u03af\u03be\u03b1\u03c3\u03b8\u03b1\u03b9.\n   \u1f4b\u03b9 \u03b4\u1fbd \u1f00\u03bd\u1f70 \u03bc\u1f72\u03bd \u03ba\u03c1\u03b1\u03b9\u03c0\u03bd\u1ff6\u03c2 \u03bb\u03b1\u1fd6\u03c6\u03bf\u03c2 \u03c3\u03c0\u03ac\u03c3\u03b1\u03bd, \u1f10\u03ba \u03b4\u1f72 \u03b2\u03b1\u03bb\u03cc\u03bd\u03c4\u03b5\u03c2\n   \u03a0\u03b5\u03af\u03c3\u03bc\u03b1\u03c4\u1fbd \u1f10\u03bd \u03b1\u1f30\u03b3\u03b9\u03b1\u03bb\u1ff7 \u03a3\u03b8\u03b5\u03bd\u03ad\u03bb\u03bf\u03c5 \u03c4\u03ac\u03c6\u03bf\u03bd \u1f00\u03bc\u03c6\u03b5\u03c0\u03ad\u03bd\u03bf\u03bd\u03c4\u03bf,\n   \u03a7\u03cd\u03c4\u03bb\u03b1 \u03c4\u03ad \u03bf\u1f31\u03c7\u03b5\u03cd\u03b1\u03bd\u03c4\u03bf, \u03ba\u03b1\u1f76 \u1f25\u03b3\u03bd\u03b9\u03c3\u03b1\u03bd \u1f14\u03bd\u03c4\u03bf\u03bc\u03b1 \u03bc\u03ae\u03bb\u03c9\u03bd._\n\nAPOLLONIUS RHODIUS.\n\n       *       *       *       *       *\n\nThe Abaza (a Circassian tribe) have a strange way of burying their \nBeys. They put the body in a coffin of wood, which they nail on the \nbranches of some high trees and made a hole in the coffin by the head, \nthat the Bey as they say, may look unto Heaven. Bees enter the coffin, \nand make honey, and cover the body with their comb: If the season \ncomes they open the coffin, take out the honey and sell it, therefore \nmuch caution is necessary against the honey of the Abazas.\n\nEVLIA EFFENDI.\n\n       *       *       *       *       *\n\nOnce in their life time, the Jews say, they are bound by the Law of \nMoses to go to the Holy Land, if they can, or be able, and the bones \nof many dead Jews are carried there, and there burnt. We were \nfraughted with wools from Constantinople to Sidon, in which sacks, as \nmost certainly was told to me, were many Jew's bones put into little \nchests, but unknown to any of the ship. The Jews our Merchants told me \nof them at my return from Jerusalem to Saphet, but earnestly intreated \nme not to tell it, for fear of preventing them another time.\n\nGoing on, one of my companions said, if you will take the trouble of \ngoing a little out of the way, you will see a most remarkable thing. \nWell, said I, what should be the object of all pains taken in \ntravelling, if it were not to admire the works of God. So we went on \nfor an hour to the north, but not taking the great road leading to the \nPlain of Moosh, we advanced to a high rock that is a quarter of an \nhour out of the road. To this rock, high like a tower, a man was \nformerly chained, whose bones are yet preserved in the chains. Both \nbones and chains are in a high state of preservation. The bones of the \narms are from seven to eight cubits in length, of an astonishing \nthickness. The skull is like the cupola of a bath, and a man may creep \nin and out without pain through the eye-holes. Eagles nestle in them. \nThese bones are said to be those of a faithful man who in Abraham's \ntime was chained by Nimrod to this rock, in order to be burnt by fire. \nThe fire calcined part of his body, so that it melted in one part with \nthe rock; but the arms and legs are stretching forth to the example of \nposterity. We have no doubt that they will rise again into life at the \nsound of the trumpet on the day of judgement.\n\nEVLIA EFFENDI.\n\n       *       *       *       *       *\n\nThe Magistrates of Leghorn have authority to issue out orders for \nkilling dogs if they abound too much in the streets, and molest the \ninhabitants. The men entrusted with the execution of these orders go \nthrough the city in the night, and drop small bits of poisoned bread \nin the streets. These are eaten by the dogs and instantaneously kill \nthem. Before sunrise the same men go through the streets with a cart, \ngather hundreds of the dead dogs, and carry them to the Jew's burying \nground without the town.\n\nHASSELQUIST.\n\n       *       *       *       *       *\n\nIn the ROMANCE OF MERLIN it is said that before the time of Christ, \nAdam and Eve and the whole ancient world were (not in Limbo) but \nactually in Hell. And that when the Prophets comforted the souls under \ntheir sufferings by telling them of the appointed Redeemer, the Devils \nfor that reason tormented these Prophets more than others. The Devils \nthemselves tell the story, _et les tourmentions plus que les autres. \nEt ilz faisoyent semblant que nostre tourment ne les grevoit riens; \nain\u00e7ois comfortoyent les aultres pecheurs et disoyent. Le Saulveur de \ntout le monde viendra qui tous nous delivrera._\n\n       *       *       *       *       *\n\nAt the time of the deluge the wife of Noah being pregnant, was through \nthe hardships of the voyage delivered of a dead child to which the \nname of Tarh was given, because the letters of this word form the \nnumber 217 which was the number of days he was carried by his mother \ninstead of the full time of 280 days, or nine months. This child was \nburied in the district now called Djezere Ibn Omar, the Island or \nPeninsula of the son of Omar, and this was the first burial on earth \nafter the deluge. And Noah prayed unto the Lord, saying, Oh God thou \nhast given me a thousand years of life, and this child is dead before \nit began to live on earth! And he begged of the Lord as a blessing \ngiven to the burial-place of his child, that the women of this town \nmight never miscarry, which was granted; so that since that time \nwomen, and female animals of every kind in this town are all blessed \nwith births in due time and long living. The length of the grave of \nthis untimely child of Noah is 40 feet and it is visited by pilgrims.\n\nEVLIA EFFENDI.\n\n       *       *       *       *       *\n\nThey suppose that a few souls are peculiarly gifted with the power of \nquitting their bodies, of mounting into the skies, visiting distant \ncountries, and again returning and resuming them; they call the \nmystery or prayer by which this power is obtained, the _Mandiram_.\n\nCRAUFURD.\n\n       *       *       *       *       *\n\nThe plain of Kerbela is all desert, inhabited by none but by the dead, \nand by roving wild hounds, the race of the dogs which licked the blood \nof the martyrs, and which since are doomed to wander through the \nwilderness.\n\nEVLIA EFFENDI.\n\n       *       *       *       *       *\n\nShi whang, the K. of Tsin becoming Emperor, he chose for his sepulchre \nthe mountain Li, whose foundation he caused to dig, if we may so \nspeak, even to the centre of the earth. On its surface he erected a \nmausoleum which might pass for a mountain. It was five hundred feet \nhigh, and at least half a league in circumference. On the outside was \na vast tomb of stone, where one might walk as easily as in the largest \nhall. In the middle was a sumptuous coffin, and all around there were \nlamps and flambeaux, whose flames were fed by human fat. Within this \ntomb, there was upon one side a pond of quicksilver, upon which were \nscattered birds of gold and silver; on the other a compleat magazine \nof moveables and arms; here and there were the most precious jewels in \nthousands.\n\nDU HALDE.\n\n       *       *       *       *       *\n\nEmududakel, the Messenger of Death, receives the Soul as 'tis breathed \nout of the body into a kind of a sack, and runs away with it through \nbriars and thorns and burning whirlwinds, which torment the Soul very \nsensibly, till he arrives at the bank of a fiery current, through \nwhich he is to pass to the other side in order to deliver the soul to \nEmen, the God of the Dead.\n\nLETTERS TO THE DANISH MISSIONARIES.\n\n       *       *       *       *       *\n\nA curious story concerning the power which the Soul has been supposed \nto possess of leaving the body, in a visible form, may be found in the \nnotes to the Vision of the Maid of Orleans. A more extraordinary one \noccurs in the singularly curious work of Evlia Effendi.\n\n\u201cSultan Bajazet II. was a saint-monarch, like Sultan Orkhaun, or \nSultan Mustapha I. There exist different works relating his miracles \nand deeds, but they are rare. The last seven years of his life he ate \nnothing which had blood and life. One day longing much to eat calf's \nor mutton's feet, he struggled long in that glorious contest with the \nSoul, and as at last a well-seasoned dish of feet was put before him, \nhe said unto his Soul, \u2018See my Soul, the feet are before thee, if thou \nwantest to enjoy them, leave the body and feed on them.\u2019 In the same \nmoment a living creature was seen to come out of his mouth, which \ndrank of the juice in the dish and having satisfied its appetite \nendeavoured to return into the mouth from whence it came. But Bajazet \nhaving prevented it with his hand to re-enter his mouth, it fell on \nthe ground, and the Sultan ordered it to be beaten. The Pages arrived \nand kicked it dead on the ground. The Mufti of that time decided that \nas the Soul was an essential part of man, this dead Soul should be \nburied: prayers were performed over it, and the dead Soul was interred \nin a small tomb near Bajazet's tomb. This is the truth of the famous \nstory of Bajazet II. having died twice and having been twice buried. \nAfter this murder of his own soul, the Sultan remained melancholy in \nthe corner of retirement, taking no part or interest in the affairs of \ngovernment.\u201d\n\nThe same anecdote of the Soul coming out of the mouth to relish a most \ndesired dish, had already happened to the Sheik Bajazet Bostaumi, who \nhad much longed to eat _Mohallebi_ (a milk-dish) but Bajazet Bostaumi \npermitted it to re-enter, and Sultan Bajazet killed it; \nnotwithstanding which he continued to live for some time longer.\n\nSee _Josselyn_ for a similar tale.\n\n       *       *       *       *       *\n\nWhen Mohammed took his journey upon Alborach, Gabriel (said he) led me \nto the first Heaven, and the Angels in that Heaven graciously received \nme, and they beheld me with smiles and with joy, beseeching for me \nthings prosperous and pleasant. One alone among the Angels there sat, \nwho neither prayed for my prosperity, nor smiled; and Gabriel when I \nenquired of him who he was, replied, never hath that Angel smiled, nor \nwill smile, he is the Keeper of the Fire, and I said to him is this \nthe Angel who is called the well beloved of God? and he replied, this \nis that Angel. Then said I bid him that he show me the Fire, and \nGabriel requesting him, he removed the cover of the vessel of Fire, \nand the Fire ascending I feared lest all things whatever that I saw \nshould be consumed, and I besought Gabriel that the Fire again might \nbe covered. And so the fire returned to its place, and it seemed then \nas when the Sun sinks in the West, and the gloomy Angel, remaining the \nsame, covered up the Fire.\n\nRODERICI XIMENES, ARC. TOL. HIST. ARAB.\n\n       *       *       *       *       *\n\nShould a Moslem when praying, feel himself disposed to gape, he is \nordered to suppress the sensation as the work of the Devil, and to \nclose his mouth, lest the father of iniquity should enter and take \npossession of his person. It is curious that this opinion prevails \nalso among the Hindoos who twirl their fingers close before their \nmouths when gaping, to prevent an evil spirit from getting in that \nway.\n\nGRIFFITHS.\n\n       *       *       *       *       *\n\nIn what part soever of the world they die and are buried, their bodies \nmust all rise to judgement in the Holy Land, out of the valley of \nJehosophat, which causeth that the greater and richer sort of them, \nhave their bones conveyed to some part thereof by their kindred or \nfriends. By which means they are freed of a labour to scrape thither \nthrough the ground, which with their nails they hold they must, who \nare not there buried, nor conveyed thither by others.\n\nSANDERSON. PURCHAS.\n\n       *       *       *       *       *\n\nThe Russians in effecting a practicable road to China, discovered in \nlat. 50 N., between the rivers Irtish and Obalet, a desert of very \nconsiderable extent, overspread in many parts with Tumuli, or Barrows, \nwhich have been also taken notice of by Mr. Bell and other writers. \nThis desert constitutes the southern boundary of Siberia. It is said \nthe borderers on the desert, have for many years, continued to dig for \nthe treasure deposited in these tumuli, which still however remain \nunexhausted. We are told that they find considerable quantities of \ngold, silver and brass, and some precious stones, among ashes and \nremains of dead bodies: also hilts of swords, armour, ornaments for \nsaddles and bridles, and other trappings, with the bones of those \nanimals to which the trappings belonged, among which are the bones of \nelephants. The Russian Court, says Mr. Demidoff, being informed of \nthese depredations, sent a principal officer, with sufficient troops, \nto open such of these tumuli, as were too large for the marauding \nparties to undertake and to secure their contents. This Officer on \ntaking a survey of the numberless monuments of the dead spread over \nthis great desert, concluded that the barrow of the largest dimensions \nmost probably contained the remains of the prince or chief; and he was \nnot mistaken; for, after removing a very deep covering of earth and \nstones, the workmen came to three vaults, constructed of stones, of \nrude workmanship; a view of which is exhibited in the engraving. That \nwherein the prince was deposited, which was in the centre, and the \nlargest of the three, was easily distinguished by the sword, spear, \nbow, quiver and arrow which lay beside him. In the vault beyond him, \ntowards which his feet lay, were his horse, bridle, saddle and \nstirrups. The body of the prince lay in a reclining posture, on a \nsheet of pure gold, extending from head to foot, and another sheet of \ngold, of the like dimensions, was spread over him. He was wrapt in a \nrich mantle, bordered with gold and studded with rubies and emeralds. \nHis head, neck, breast and arms naked, and without any ornament. In \nthe lesser vault lay the princess, distinguished by her female \nornaments. She was placed reclining against the wall, with a gold \nchain of many links, set with rubies, round her neck, and gold \nbracelets round her arms. The head, breast and arms were naked. The \nbody was covered with a rich robe, but without any border of gold or \njewels, and was laid on a sheet of fine gold, and covered over with \nanother. The four sheets of gold weighed 40 lb. The robes of both \nlooked fair and complete; but on touching, crumbled into dust. Many \nmore of the tumuli were opened, but this was the most remarkable. In \nthe others a great variety of curious articles were found.\n\nMONTHLY REVIEW, Vol. 49.\n\n       *       *       *       *       *\n\nThe following story I had from Mr. _Pierson_, factor here for the \n_African_ company, who was sent here from _Cape Coree_ to be second to \nMr. _Smith_ then chief factor. Soon after his arrival Mr. _Smith_ fell \nvery ill of the country malignant fever; and having little prospect of \nrecovery, resigned his charge of the company's affairs to _Pierson_. \nThis Mr. _Smith_ had the character of an obliging, ingenious young \ngentleman, and was much esteemed by the King, who hearing of his \ndesperate illness, sent his _Fatishman_ to hinder him from dying; who \ncoming to the factory went to Mr. _Smith's_ bed-side, and told him, \nthat his King had such a kindness for him, that he had sent to keep \nhim alive, and that he should not die. Mr. _Smith_ was in such a \nlanguishing condition, that he little regarded him. Then the \n_Fatishman_ went from him to the hog-yard, where they bury the white \nmen; and having carried with him some brandy, rum, oil, rice, &c., he \ncry'd out aloud, _O you dead white men that lie here, you have a mind \nto have this factor that is sick to you, but he is our king's friend, \nand he loves him, and will not part with him as yet._ Then he went to \ncaptain _Wiburn's_ grave who built the factory, and cry'd, _O you \ncaptain of all the dead white men that lie here, this is your doings; \nyou would have this man from us to bear you company, because he is a \ngood man, but our king will not part with him, nor you shall not have \nhim yet._ Then making a hole in the ground over his grave, he poured \nin the brandy, rum, oil, rice, &c., telling him, _If he wanted those \nthings, there they were for him, but the factor he must not expect, \nnor should not have,_ with more such nonsense; then went to _Smith_, \nand assured him he should not die; but growing troublesome to the sick \nman, _Pierson_ turned him out of the factory, and in two days after \npoor _Smith_ made his _exit_.\n\nMr. Josiah Relph to Mr. Thomas Routh, in Castle Street, Carlisle.\n\nJune 20, 1740.\n\n       *       *       *       *       *\n\n\u201cThe following was sent me a few months ago by the minister of \nKirklees in Yorkshire, the burying place of Robin Hood. My \ncorrespondent tells me it was found among the papers of the late Dr. \nGale of York, and is supposed to have been the genuine epitaph of that \nnoted English outlaw. He adds that the grave stone is yet to be seen, \nbut the characters are now worn out.\n\n  Here undernead dis laitl Stean\n  Laiz Robert Earl of Huntingtun.\n  Nea Arcir ver az hie sa geud,\n  An Piple kauld im Robin Heud.\n  Sick utlawz az hi and is men\n  Vil england nivr si agen.\n\nObiit 24. Kal. Dehembris, 1247.\n\nI am, dear Sir, your most faithful and humble Servant,\n\nJOSIAH RELPH.\u201d\n\n_Note in Nichols_.\u2014See the stone engraved in the Sepulchral Monuments, \nvol. i. p. cviii. Mr. Gough says the inscription was never on it; and \nthat the stone must have been brought from another place, as the \nground under it, on being explored, was found to have been never \nbefore disturbed.[2]\n\n[Footnote 2: On the disputed question of the genuineness of the above \nepitaph, see the Notes and Illustrations to Ritson's Robin Hood, pp. \nxliv\u20141. Robin Hood's Death and Burial is the last Ballad in the second \nvolume.\n\n  \u201cAnd there they buried bold Robin Hood,\n       Near to the fair Kirkleys.\u201d]\n\n       *       *       *       *       *\n\nLord Dalmeny, son of the E. of Rosebery, married about eighty years \nago a widow at Bath for her beauty. They went abroad, she sickened and \non her death-bed requested that she might be interred in some \nparticular church-yard, either in Sussex or Suffolk I forget which. \nThe body was embalmed, but at the custom-house in the port where it \nwas landed the officer suspected smuggling and insisted on opening it. \nThey recognized the features of the wife of their own clergyman,\u2014who \nhaving been married to him against her own inclination had eloped. \nBoth husbands followed the body to the grave. The Grandfather of Dr. \nSmith of Norwich knew the Lord.\n\n       *       *       *       *       *\n\nIt was a melancholy notion of the Stoics that the condition of the \nSoul, and even its individual immortality, might be affected by the \ncircumstances of death: for example, that if any person were killed by \na great mass of earth falling upon him, or the ruins of a building, \nthe Soul as well as the body would be crushed, and not being able to \nextricate itself would be extinguished there: _existimant animam \nhominis magno pondere extriti permeare non posse, et statim spargi, \nquia non fuerit illi exitus liber._\n\nUpon this belief, the satirical epitaph on Sir John Vanbrugh would \nconvey what might indeed be called a heavy curse.\n\n       *       *       *       *       *\n\nSome of the Greenlanders, for even in Greenland there are sects, \nsuppose the soul to be so corporeal that it can increase or decrease, \nis divisible, may lose part of its substance, and have it restored \nagain. On its way to Heaven which is five days dreadful journey, all \nthe way down a rugged rock, which is so steep that they must slide \ndown it, and so rough that their way is tracked with blood, they are \nliable to be destroyed, and this destruction, which they call the \nsecond death, is final, and therefore justly deemed of all things the \nmost terrible. It is beyond the power of their Angekoks to remedy this \nevil; but these impostors pretend to the art of repairing a maimed \nsoul, bringing home a strayed or runaway one, and of changing away one \nthat is sickly, for the sound and sprightly one of a hare, a rein \ndeer, a bird, or an infant.\n\n       *       *       *       *       *\n\n\u201cThis is the peevishness of our humane wisdom, yea, rather of our \nhumane folly, to earn for tidings from the dead, as if a spirit \ndeparted could declare anything more evidently than the book of God, \nwhich is the sure oracle of life? This was Saul's practise,\u2014neglect \nSamuel when he was alive, and seek after him when he was dead. What \nsays the Prophet, _Should not a people seek unto their God? Should the \nliving repair to the dead? (Isai. viij. 19.)_ Among the works of \nAthanasius I find (though he be not the author of the questions to \nAntiochus,) a discourse full of reason, why God would not permit the \nsoul of any of those that departed from hence to return back unto us \nagain, and to declare the state of things in hell unto us. For what \npestilent errors would arise from thence to seduce us? Devils would \ntransform themselves into the shapes of men that were deceased, \npretend that they were risen from the dead (for what will not the \nFather of lies feign?) and so spread in any false doctrines, or incite \nus to many barbarous actions, to our endless error and destruction. \nAnd admit they be not Phantasms, and delusions, but the very men, yet \nall men are liars, but God is truth. I told you what a Necromancer \nSaul was in the Old Testament, he would believe nothing unless a \nprophet rose from the grave to teach him. There is another as good as \nhimself in the New Testament, and not another pattern in all the \nScripture to my remembrance, Luke xvi. 27. The rich man in hell urged \nAbraham to send Lazarus to admonish his brethren of their wicked life; \nAbraham refers to Moses and the Prophets. He that could not teach \nhimself when he was alive, would teach Abraham himself being in hell, \n_Nay, Father Abraham, but if one went unto them from the dead, they \nwill repent._\n\n\u201cThe mind is composed with quietness to hear the living; the \napparitions of dead men, beside the suspicion of delusion, would fill \nus with gastly horror, and it were impossible we should be fit \nscholars to learn if such strong perturbation of fear should be upon \nus. How much better hath God ordained for our security, and \ntranquillity, _that the priest's lips should preserve knowledge_? I \nknow, if God shall see it fit to have us disciplined by such means, he \ncan stir up the spirits of the faithful departed to come among us: So, \nafter Christ's resurrection many dead bodies of the Saints which slept \narose, and came out of their graves, and went into the Holy City, and \nappeared unto many. This was not upon a small matter, but upon a brave \nand renowned occasion: But for the Spirits of damnation, that are tied \nin chains of darkness, there is no repassage for them, and it makes \nmore to strengthen our belief that never any did return from hell to \ntell us their woeful tale, than if any should return. It is among the \nsevere penalties of damnation that there is no indulgence for the \nsmallest respite to come out of it. The heathen put that truth into \nthis fable. The Lion asked the Fox, why he never came to visit him \nwhen he was sick: Says the Fox, because I can trace many beasts by the \nprint of their foot that have gone toward your den, Sir Lion, but I \ncannot see the print of one foot that ever came back:\n\n              _Quia me vestigia terrent\n  Omnia te advorsum spectantia, nulla retrorsum._\n\nSo there is a beaten, and a broad road that leads the reprobate to \nhell, but you do not find the print of one hoof that ever came back. \nWhen I have given you my judgment about apparitions of the dead in \ntheir descending from Heaven, or ascending from hell, I must tell you \nin the third place, I have met with a thousand stories in Pontifician \nwritings concerning some that have had repassage from Purgatory to \ntheir familiars upon earth. Notwithstanding the reverence I bear to \nGregory the Great, I cannot refrain to say; He was much to blame to \nbegin such fictions upon his credulity; others have been more to blame \nthat have invented such Legends; and they are most to be derided that \nbelieve them. _O miserable Theology!_ if, thy tenets must be confirmed \nby sick men's dreams, and dead men's phantastical apparitions!\u201d\n\nBP. HACKETT.\n\n       *       *       *       *       *\n\n\u201cIt is a morose humour in some, even ministers, that they will not \ngive a due commendation to the deceased: whereby they not only offer a \nseeming unkindness to the dead, but do a real injury to the living, by \ndiscouraging virtue, and depriving us of the great instruments of \npiety, good examples: which usually are far more effective methods of \ninstruction, than any precepts: These commonly urging only the \nnecessity of those duties, while the other shew the possibility and \nmanner of performing.\n\n\u201cBut then, 'tis a most unchristian and uncharitable mistake in those, \nthat think it unlawful to commemorate the dead, and to celebrate their \nmemories: whereas there is no one thing does so much uphold and keep \nup the honour and interest of religion amongst the multitude, as the \ndue observance of those Anniversaries which the Church has, upon this \naccount, scattered throughout the whole course of the year, would do: \nand indeed to our neglect of this in a great part the present decay of \nreligion may rationally be imputed.\n\n\u201cThus in this age of our's what Pliny saith of his, _Postquam desimus \nfacere laudanda, laudari quoque ineptum putamus._ Since people have \nleft off doing things that are praiseworthy, they look upon praise \nitself as a silly thing.\n\n\u201cAnd possibly the generality of hearers themselves are not free from \nthis fault; who peradventure may fancy their own life upbraided, when \nthey hear another's commended.\n\n\u201cBut that the servants of God, which depart this life in his faith and \nfear, may and must be praised, I shall endeavour to make good upon \nthese three grounds.\n\n\u201c_In common justice to the deceased themselves._ Ordinary civility \nteaches us to speak well of the dead. _Nec quicquam sanctius habet \nreverentia superstitum, qu\u00e0m ut amissos venerabiliter recordetur,_ \nsays Ausonius, and makes this the ground of the Parentalia, which had \nbeen ever since Numa's time.\n\n\u201c_Praise_, however it may become the living, is a just debt to the \ndeserts of the dead, who are now got clear out of the reach of envy; \nwhich, if it have anything of the generous in it, will scorn, \nvulture-like, to prey upon carcass.\n\n\u201cBesides, Christianity lays a greater obligation upon us; _The \nCommunion of Saints_ is a _Tenet_ of our faith. Now, as we ought not \n_pray_ to or for them, so we may and must _praise_ them.\n\n\u201cThis is the least we can do in return for those great offices, they \ndid the Church Militant, while they were with us, and now do, they are \nwith God; nor have we any other probable way of communicating with \nthem.\n\n\u201cThe Philosopher in his Morals makes it a question, whether the dead \nare in any way concerned in what befals them or their posterity after \ntheir decease; and whether those honours and reproaches, which \nsurvivors cast upon them, reach them or no? and he concludes it after \na long debate in the affirmative; not so, he says, as to alter their \nstate, but, _\u03c3\u03c5\u03bc\u03b2\u03ac\u03bb\u03bb\u03b5\u03c3\u03b8\u03b1\u03af \u03c4\u03b9_, to contribute somewhat to it.\n\n\u201cTully, though not absolutely persuaded of an immortal soul, as \nspeaking doubtfully and variously of it, yet is constant to this, that \nhe takes a good name and a reputation, we leave behind us, to be a \nkind of immortality.\n\n\u201cBut there is more in it than so. Our remembrance of the Saints may be \na means to improve their bliss, and heighten their rewards to all \neternity. Abraham, the Father of the Faithful, hath his bosom thus \ndaily enlarged for new comers.\n\n\u201cWhether the heirs of the kingdom are, at their first admission, \ninstated into a full possession of all their glory, and kept to that \nstint, I think may be a doubt. For if the faculty be perfected by the \nobject, about which 'tis conversant; then the faculties of those \nblessed ones being continually employed upon an infinite object, must \nneeds be infinitely perficible, and capable still of being more and \nmore enlarged, and consequently of receiving still new and further \nadditions of glory.\n\n\u201cNot only so, (this is in Heaven:) but even the influence of that \nexample, they leave behind them on earth, drawing still more and more \nsouls after them to God, will also add to those improvements to the \nend of the world, and bring in a revenue of accessory joys.\n\n\u201cAnd would it not be unjust in us then to deny them those glorious \nadvantages, which our commemoration and inclination may and ought to \ngive them.\u201d[3]\n\nADAM LITTLETON.\n\n[Footnote 3: \u201cFive Sermons formerly printed,\u201d p. 61., at the end of \nthe volume. The one from which the above passage is extracted is that \npreached at the obsequies of the Right Honorable the Lady Jane \nCheyne.]\n\n       *       *       *       *       *\n\nCircles and right lines limit and close all bodies, and the mortal \nright lined circle, must conclude to shut up all. There is no Antidote \nagainst the Opinion of Time, which, temporally considereth all things; \nOur Fathers find their Graves in our short memories and sadly tell us \nhow we may be buried in our survivors. Grave-stones tell truth scarce \nforty years: Generations pass while some Trees stand, and old families \nlast not three oaks. To be read by bare Inscriptions like many in \nGruter, to hope for Eternity by \u00c6nigmatical Epithetes, or first \nLetters of our names to be studied by Antiquaries, who we were, and \nhave new names given us like many of the Mummies, are cold \nconsolations unto the students of perpetuity even by everlasting \nLanguages.\n\nSIR T. BROWNE.\n\n\n\n\nCHAPTER CCXXXVI.\n\nCHARITY OF THE DOCTOR IN HIS OPINIONS.\u2014MASON THE POET.\u2014POLITICAL \nMEDICINE.\u2014SIR WILLIAM TEMPLE.\u2014CERVANTES.\u2014STATE PHYSICIANS.\u2014ADVANTAGE \nTO BE DERIVED FROM, WHETHER TO KING, CABINET, LORDS OR \nCOMMONS.\u2014EXAMPLES.\u2014PHILOSOPHY OF POPULAR EXPRESSIONS.\u2014COTTON \nMATHER.\u2014CLAUDE PAJON AND BARNABAS OLEY.\u2014TIMOTHY ROGERS AND MELANCHOLY.\n\n                              Go to!\n  You are a subtile nation, you physicians,\n  And grown the only cabinets in court!\n\nB. JONSON.\n\n\nThe Doctor, who was charitable in all his opinions, used to account \nand apologize for many of the errors of men, by what he called the \noriginal sin of their constitution, using the term not theologically, \nbut in a physico-philosophical sense. What an old French physician \nsaid concerning Charles VIII. was in entire accord with his \nspeculations,\u2014_ce corps etoit compos\u00e9 de mauvais p\u00e2te, et de matiere \ncathareuse._ Men of hard hearts and heavy intellect, he said, were \nmade of stony materials. For a drunkard, his qualifying censure \nwas,\u2014\u201cpoor fellow! bibulous clay\u2014bibulous clay!\u201d Your light-brained, \nlight-hearted people, who are too giddy ever to be good, had not earth \nenough, he said, in their composition. Those upon whose ungrateful \ntemper benefits were ill bestowed, and on whom the blessings of \nfortune were thrown away, he excused by saying that they were made \nfrom a sandy soil;\u2014and for Mammon's muckworms,\u2014their mould was taken \nfrom the dunghill.\n\nMason the poet was a man of ill-natured politics, out of humour with \nhis country till the French Revolution startled him and brought him \ninto a better state of feeling. This however was not while the Doctor \nlived, and till that time he could see nothing but tyranny and \ninjustice in the proceedings of the British Government, and nothing \nbut slavery and ruin to come for the nation. These opinions were the \neffects of Whiggery[1] acting upon a sour stomach and a saturnine \nconstitution. To think ill of the present and augur worse of the \nfuture has long been accounted a proof of patriotism among those who \nby an illustrious antiphrasis call themselves patriots. \u201cWhat the \nRomans scorned to do after the battle of Cann\u00e6,\u201d said Lord Keeper \nFinch in one of his solid and eloquent speeches, \u201cwhat the Venetians \nnever did when they had lost all their _terra firma_, that men are now \ntaught to think a virtue and the sign of a wise and good man, \n_desperare de Republica_: and all this in a time of as much justice \nand peace at home, as good laws for the security of religion and \nliberty, as good execution of these laws, as great plenty of trade and \ncommerce abroad, and as likely a conjuncture of affairs for the \ncontinuance of these blessings to us, as ever nation prospered under.\u201d\n\n[Footnote 1: See Vol. IV. p. 375.]\n\nThe Doctor, when he spoke of this part of Mason's character, explained \nit by saying that the elements had not been happily tempered in \nhim\u2014\u201ccold and dry, Sir!\u201d and then he shook his head and knit his brow \nwith that sort of compassionate look which came naturally into his \ncountenance when he was questioned concerning a patient whose state \nwas unfavourable.\n\nBut though he believed that many of our sins and propensities are bred \nin the bone, he disputed the other part of the proverb, and maintained \nthat they might be got out of the flesh. And then generalizing with a \nrapidity worthy of Humboldt himself, he asserted that all political \nevils in modern ages and civilized states were mainly owing to a \nneglect of the medical art;\u2014and that there would not, and could not be \nso many distempers in the body politic, if the _prim\u00e6 vi\u00e6_ were but \nattended to with proper care; an opinion in which he was fortified by \nthe authority of Sir William Temple.\n\n\u201cI have observed the fate of _Campania_,\u201d says that eminent statesman, \n\u201cdetermine contrary to all appearances, by the caution and conduct of \na General, which was attributed by those that knew him, to his age and \ninfirmities, rather than his own true qualities, acknowledged \notherwise to have been as great as most men of the age. I have seen \nthe counsels of a noble country grow bold, or timorous, according to \nthe fits of his good or ill-health that managed them, and the pulse of \nthe Government beat high with that of the Governor; and this unequal \nconduct makes way for great accidents in the world. Nay, I have often \nreflected upon the counsels and fortunes of the greatest monarchies \nrising and decaying sensibly with the ages and healths of the Princes \nand chief officers that governed them. And I remember one great \nminister that confessed to me, when he fell into one of his usual fits \nof the gout, he was no longer able to bend his mind or thought to any \npublic business, nor give audiences beyond two or three of his \ndomestics, though it were to save a kingdom; and that this proceeded \nnot from any violence of pain, but from a general languishing and \nfaintness of spirits, which made him in those fits think nothing worth \nthe trouble of one careful or solicitous thought. For the approaches, \nor lurkings of the Gout, the Spleen, or the Scurvy, nay the very fumes \nof indigestion, may indispose men to thought and to care, as well as \ndiseases of danger and pain. Thus accidents of health grow to be \naccidents of State, and public constitutions come to depend in a great \nmeasure upon those of particular men; which makes it perhaps seem \nnecessary in the choice of persons for great employments (at least \nsuch as require constant application and pains) to consider their \nbodies as well as their minds, and ages and health as well as their \nabilities.\u201d\n\nCervantes according to the Doctor clearly perceived this great truth, \nand went farther than Sir W. Temple, for he perceived also the \npractical application, though it was one of those truths which because \nit might have been dangerous for him to propound them seriously, he \nwas fain to bring forward in a comic guise, leaving it for the wise to \ndiscover his meaning, and for posterity to profit by it. He \nknew\u2014(_Daniel loquitur_) what did not Cervantes know?\u2014that if Philip \nII. had committed himself to the superintendence of a Physician \ninstead of a Father Confessor, many of the crimes and miseries by \nwhich his reign is so infamously distinguished, might have been \nprevented. A man of his sad spirit and melancholy complection to be \ndieted upon fish the whole forty days of Lent, two days in the week \nduring the rest of the year, and on the eve of every holiday \nbesides,\u2014what could be expected but atrabilious thoughts, and \ncold-blooded resolutions? Therefore Cervantes appointed a Physician \nover Sancho in his Baratarian government: the humour of the scene was \nfor all readers, the application for those who could penetrate beyond \nthe veil, the benefit for happier ages when the art of Government \nshould be better understood, and the science of medicine be raised to \nits proper station in the state.\n\nShakespere intended to convey the same political lesson, when he said \n\u201ctake physic pomp!\u201d He used the word pomp instead of power, \ncautiously, for in those days it was a perilous thing to meddle with \nmatters of state.\n\nWhen the Philosopher Carneades undertook to confute Zeno the Stoic in \npublic argument, (still reader _Daniel loquitur_) how did he prepare \nhimself for the arduous disputation? by purging his head with \nhellebore, to the intent that the corrupt humours which ascended \nthither from the stomach should not disturb the seat of memory and \njudgment, and obscure his intellectual perception. The theory, Sir, \nwas erroneous, but the principle is good. When we require best music \nfrom the instrument, ought we not first to be careful that all its \nparts are in good order, and if we find a string that jars, use our \nendeavours for tuning it?\n\nIt may have been the jest of a satirist that Dryden considered stewed \nprunes as the best means of putting his body into a state favourable \nfor heroic composition; but that odd person George Wither tells us of \nhimself that he usually watched and fasted when he composed, that his \nspirit was lost if at such times he tasted meat or drink, and that if \nhe took a glass of wine he could not write a verse:\u2014no wonder \ntherefore that his verses were for the most part in a weak and watery \nvein.[2] Father Paul Sarpi had a still more extraordinary custom; it \nis not to an enemy, but to his friend and admirers that we are \nindebted for informing us with what care that excellent writer \nattended to physical circumstance as affecting his intellectual \npowers. For when he was either reading or writing, alone, \u201chis \nmanner,\u201d says Sir Henry Wotton, \u201cwas to sit fenced with a castle of \npaper about his chair, and over head; for he was of our Lord of St. \nAlban's opinion _that all air is predatory_, and especially hurtful \nwhen the spirits are most employed.\u201d\n\n[Footnote 2: The Greek Proverb, adverted to by Horace in i. Epist. \nxix., was in the Doctor's thoughts.\n\n  _\u1f53\u03b4\u03c9\u03c1 \u03b4\u1f72 \u03c0\u03af\u03bd\u03c9\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u1f02\u03bd \u03c4\u03ad\u03ba\u03bf\u03b9 \u03c3\u03bf\u03c6\u03cc\u03bd._]\n\nThere should be a State Physician to the King, besides his Physicians \nordinary and extraordinary,\u2014one whose sole business should be to watch \nover the royal health as connected with the discharge of the royal \nfunctions, a head keeper of the King's health.\n\nFor the same reason there ought to be a Physician for the Cabinet, a \nPhysician for the Privy Council, a Physician for the Bench of Bishops, \na Physician for the twelve Judges, two for the House of Lords, four \nfor the House of Commons, one for the Admiralty, one for the War \nOffice, one for the Directors of the East India Company, (there was no \nBoard of Controul in the Doctor's days, or he would certainly have \nadvised that a Physician should be placed upon that Establishment \nalso): one for the Lord Mayor, two for the Common Council, four for \nthe Livery. (He was speaking in the days of Wilkes and Liberty). How \nmuch mischief, said he, might have been prevented by cupping the Lord \nMayor, blistering a few of the Aldermen, administering salts and manna \nto lower the pulse of civic patriotism, and keeping the city orators \nupon a low regimen for a week before every public meeting.\n\nThen in the Cabinet what evils might be averted by administering \nlaxatives or corroborants as the case required.\n\nIn the Lords and Commons, by clearing away bile, evacuating ill \nhumours and occasionally by cutting for the simples.[3]\n\n[Footnote 3: The probable origin of this Proverb is given in Grose's \nDictionary of the vulgar tongue.]\n\nWhile men are what they are, weak, frail, inconstant, fallible, \npeccable, sinful creatures,\u2014it is in vain to hope that Peers and \nCommoners will prepare themselves for the solemn exercise of their \nlegislative functions by fasting and prayer,\u2014that so they may be \nbetter fitted for retiring into themselves, and consulting upon \nmomentous questions the Urim and Thummim which God hath placed in the \nbreast of every man. But even as Laws are necessary for keeping men \nwithin the limits of their duty when conscience fails, so in this case \nit should be part of the law of Parliament that what its Members will \nnot do for themselves, the Physician should do for them. They should \ngo through a preparatory course of medicine before every session, and \nbe carefully attended as long as Parliament was sitting.\n\nTraces of such a practice, as of many important and primeval truths, \nare found among savages, from whom the Doctor was of opinion that much \nmight be learnt, if their customs were diligently observed and their \ntraditions carefully studied. In one of the bravest nations upon the \nMississippi, the warriors before they set out upon an expedition \nalways prepared themselves by taking the Medicine of War, which was an \nemetic, about a gallon in quantity for each man, and to be swallowed \nat one draught. There are other tribes in which the Beloved Women \nprepare a beverage at the Physic Dance, and it is taken to wash away \nsin.\n\nHere said the Doctor are vestiges of early wisdom, probably \npatriarchal and if so, revealed,\u2014for he held that all needful \nknowledge was imparted to man at his creation. And the truth of the \nprinciple is shown in common language. There is often a philosophy in \npopular expressions and forms of speech, which escapes notice, because \nwords are taken as they are uttered, at their current value and we \nrest satisfied with their trivial acceptation. We take them in the \nhusk and the shell, but sometimes it is worth while to look for the \nkernel. Do we not speak of _sound_ and orthodox opinions,\u2014_sound_ \nprinciples, _sound_ learning? _mens sana in corpore sano._ A sound \nmind is connected with a sound body, and sound and orthodox opinions \nresult from the sanity of both. Unsound opinions are diseased ones, \nand therefore the factious, the heretical and the schismatic, ought to \nbe put under the care of a physician.\n\n\u201cI have read of a gentleman,\u201d says Cotton Mather, \u201cwho had an humour \nof making singular and fanciful expositions of scripture; but one \nDoctor Sim gave him a dose of physic, which when it had wrought, the \ngentleman became orthodox immediately and expounded at the old rate no \nmore.\u201d\n\nThus as the accurate and moderate and erudite Mosheim informs us, the \nFrench theologian Claude Pajon was of opinion that in order to produce \nthat amendment of the heart which is called regeneration, nothing more \nis requisite than to put the body, if its habit is bad, into a sound \nstate by the power of physic, and having done this, than to set truth \nand falsehood before the understanding, and virtue and vice before the \nwill, clearly and distinctly in their genuine colours, so as that \ntheir nature and their properties may be fully apprehended. But the \nDoctor thought that Pajon carried his theory too far, and ought to \nhave been physicked himself.\n\nThat learned and good man Barnabas Oley, the friend and biographer of \nthe saintly Herbert, kept within the bounds of discretion, when he \ndelivered an opinion of the same tendency. After showing what power is \nexercised by art over nature, 1st. in inanimate materials, 2dly. in \nvegetables, and 3dly. the largeness or latitude of its power over the \nmemory, the imagination and locomotive faculties of sensitive \ncreatures, he proceeds to the fourth rank, the rational, \u201cwhich adds a \ndiadem of excellency to the three degrees above mentioned, being an \napproach unto the nature angelical and divine.\u201d \u201cNow,\u201d says he, \u201c1st. \nin as much as the human body partly agrees with the first rank of \nmaterials inanimate, so can Art partly use it, as it uses them, to \nframe (rather to modify the frame of) it into great variety; the head \nthus, the nose so; and other ductile parts, as is seen and read, after \nother fashions. 2. Art can do something to the Body answerable to what \nGardeners do to plants. If our Blessed Saviour's words (Matthew VI. \n27.) deny all possibility of adding procerity or tallness to the \nstature, yet as the Lord Verulam notes to make the Body dwarfish, \ncrook-shouldered (as some Persians did) to recover straightness, or \nprocure slenderness, is in the power of Art. But, 3. much more \nconsiderable authority has it over the humours, either so to impel and \nenrage them, that like furious streams they shall dash the Body (that \nbottom wherein the precious Soul is embarked) against dangerous rocks, \nor run it upon desperate sands; or so to attemper and tune them, that \nthey shall become like calm waters or harmonious instruments for \nvirtuous habits, introduced by wholesome moral precepts, to practise \nupon. It is scarce credible what services the _Noble Science of \nPhysic_ may do unto Moral, (_yea to Grace and Christian_) virtue, by \nprescribing diet to prevent, or medicine to allay the fervors and \neruptions of humours, of blood, and of that _irriguum concupiscenti\u00e6_, \nor _\u1f41 \u03c4\u03c1\u03bf\u03c7\u1f78\u03c2 \u03c4\u1fc6\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2_, especially if these jewels, their recipes, \nlight into obedient ears. These helps of bettering nature, are within \nher lowest and middle region of Diet and Medicine.\u201d\n\nA sensible woman of the Doctor's acquaintance, (the mother of a young \nfamily) entered so far into his views upon this subject, that she \ntaught her children from their earliest childhood to consider \nill-humour as a disorder which was to be cured by physic. Accordingly \nshe had always small doses ready, and the little patients whenever it \nwas thought needful took rhubarb _for the crossness_. No punishment \nwas required. Peevishness or ill-temper and rhubarb were associated in \ntheir minds always as cause and effect.\n\nThere are Divines who have thought that melancholy may with advantage \nbe treated in age, as fretfulness in this family was in childhood. \nTimothy Rogers, who having been long afflicted with Trouble of Mind \nand the Disease of Melancholy, wrote a discourse concerning both for \nthe use of his fellow sufferers, says of Melancholy, that \u201cit does \ngenerally indeed first begin at the body, and then conveys its venom \nto the mind; and if any thing could be found that might keep the blood \nand spirits in their due temper and motion, this would obstruct its \nfurther progress, and in a great measure keep the soul clear. I \npretend not (he continues) to tell you what medicines are proper to \nremove it, and I know of none, I leave you to advise with such as are \nlearned in the profession of Physic.\u201d And then he quotes a passage \nfrom \u201cold Mr. Greenham's Comfort for afflicted Consciences.\u201d \u201cIf a \nMan,\u201d saith old Mr. Greenham, \u201cthat is troubled in conscience come to \na Minister, it may be he will look all to the Soul and nothing to the \nBody: if he come to a Physician he considereth the Body and neglecteth \nthe Soul. For my part, I would never have the Physician's counsel \ndespised, nor the labour of the Minister neglected: because the Soul \nand Body dwelling together,\u2014it is convenient, that as the Soul should \nbe cured by the Word, by Prayer, by Fasting, or by Comforting, so the \nBody must be brought into some temperature by physic, and diet, by \nharmless diversions and such like ways; providing always that it be so \ndone in the fear of God, as not to think by these ordinary means quite \nto smother or evade our troubles, but to use them as preparatives, \nwhereby our Souls may be made more capable of the spiritual methods \nwhich are to follow afterwards.\u201d\n\nBut Timothy Bright, Doctor of Physic, is the person who had the most \nprofound reverence for the medical art. \u201cNo one,\u201d he said, \u201cshould \ntouch so holy a thing that hath not passed the whole discipline of \nliberal sciences, and washed himself pure and clean in the waters of \nwisdom and understanding.\u201d \u201cO Timothy Bright, Timothy Bright,\u201d said \nthe Doctor, \u201crightly wert thou called Timothy Bright, for thou wert a \nBright Timothy!\u201d Nor art thou less deserving of praise, O Timothy \nBright, say I, for having published an abridgement of the Book of Acts \nand Monuments of the Church, written by that Reverend Father Master \nJohn Fox, and by thee thus reduced into a more accessible form,\u2014for \nsuch as either through want of leisure or ability, have not the use of \nso necessary a history.\n\n\n\n\nCHAPTER CCXXXVII.\n\nMORE MALADIES THAN THE BEST PHYSICIANS CAN PREVENT BY REMEDIES.\u2014THE \nDOCTOR NOT GIVEN TO QUESTIONS, AND OF THE POCO-CURANTE SCHOOL AS TO \nALL THE POLITICS OF THE DAY.\n\nA slight answer to an intricate and useless question is a fit cover to \nsuch a dish; a cabbage leaf is good enough to cover a pot of \nmushrooms.\n\nJEREMY TAYLOR.\n\n\nYet in his serious moods the Doctor sadly confessed with that Sir \nGeorge, whom the Scotch ungratefully call Bloody Mackenzie, that \u201cas \nin the body natural, so likewise in the politic, Nature hath provided \nmore diseases than the best of Physicians can prevent by remedies.\u201d He \nknew that kingdoms as well as individuals have their agues and \ncalentures, are liable to plethora sometimes and otherwhiles to \natrophy, to fits of madness which no hellebore can cure, and to decay \nand dissolution which no human endeavours can avert. With the maladies \nof the State indeed he troubled himself not, for though a true-born \nEnglishman, he was as to all politics of the day, of the Poco-curante \nschool. But with those of the human frame his thoughts were \ncontinually employed; it was his business to deal with them; his duty \nand his earnest desire to heal them, under God's blessing, where \nhealing was humanly possible, or to alleviate them, when any thing \nmore than alleviation was beyond the power of human skill.\n\nThe origin of evil was a question upon which he never ventured. Here \ntoo, he said with Sir George Mackenzie, \u201cas I am not able by the \nJacob's Ladder of my merit to scale Heaven, so am I less able by the \nJacob's Staff of my private ability to take up the true altitude of \nits mysteries:\u201d and borrowing a play upon words from the same old \nEssayist, he thought the brain had too little _pia mater_, which was \ntoo curious in such inquiries. But the mysteries of his own profession \nafforded \u201cample room and verge enough\u201d for his speculations, however \nwide and wild their excursions. Those mysteries are so many, so \nmomentous, and so inscrutable that he wondered not at any \nsuperstitions which have been excogitated by bewildered imagination, \nand implicitly followed by human weakness in its hopes and fears, its \nbodily and its mental sufferings.\n\nAs little did he wonder at the theories advanced by men who were in \ntheir days, the Seraphic and Angelic and Irrefragable Doctors of the \nhealing art:\u2014the tartar of Paracelsus, the Blas and Gas of Van \nHelmont, nor in later times at the animalcular hypotheses of Langius \nand Paullinus; nor at the belief of elder nations, as the Jews, and of \nsavages every-where that all maladies are the immediate work of evil \nspirits. But when he called to mind the frightful consequences to \nwhich the belief of this opinion has led, the cruelties which have \nbeen exercised, the crimes which have been perpetrated, the miseries \nwhich have been inflicted and endured, it made him shudder at \nperceiving that the most absurd error may produce the greatest \nmischief to society, if it be accompanied with presumption, and if any \nreal or imaginary interest be connected with maintaining it.\n\nThe Doctor like his Master and benefactor Peter Hopkins, was of the \nPoco-curante school in politics. He said that the Warwickshire \ngentleman who was going out with his hounds when the two armies were \nbeginning to engage at Edge-hill, was not the worst Englishman who \ntook the field that day.\n\nLocal circumstances favoured this tendency to political indifference. \nIt was observed in the 34th Chapter of this Opus that one of the many \nreasons for which our Philosopher thought Doncaster a very likeable \nplace of residence was that it sent no Members to Parliament. And \nYorkshire being too large a county for any of its great families to \nengage lightly in contesting it, the Election fever however it might \nrage in other towns or other parts of the county, never prevailed \nthere. But the constitution of the Doctor's mind secured him from all \nexcitement of this nature. Even in the days of Wilkes and Liberty, \nwhen not a town in England escaped the general Influenza, he was not \nin the slightest degree affected by it, nor did he ever take up the \nPublic Advertiser for the sake of one of Junius's Letters.\n\n\n\n\nCHAPTER CCXXXVIII.\n\nSIMONIDES.\u2014FUNERAL POEMS.\u2014UNFEELING OPINION IMPUTED TO THE GREEK POET, \nAND EXPRESSED BY MALHERBE.\u2014SENECA.\u2014JEREMY TAYLOR AND THE DOCTOR ON \nWHAT DEATH MIGHT HAVE BEEN, AND WERE MEN WHAT CHRISTIANITY WOULD MAKE \nTHEM, MIGHT BE.\n\n  _Intendale chi pu\u00f2; che non \u00e8 stretto\n   Alcuno a creder p\u00efu di quel che vuole._\n\nORLANDO INNAMORATO.\n\n\nAmong the lost works of antiquity, there are few poems which I should \nso much rejoice in recovering, as those of Simonides. Landor has said \nof him that he and Pindar wrote nothing bad; that his characteristics \nwere simplicity, brevity, tenderness, and an assiduous accuracy of \ndescription. \u201cIf I were to mention,\u201d he adds \u201cwhat I fancy would give \nan English reader the best idea of his manner, I should say, the book \nof Ruth.\u201d\n\nOne species of composition wherein he excelled was that which the \nDutch in their straight-forward way call _Lykzangen_ or _Lykdichten_, \nbut for which we have no appropriate name,\u2014poems in commemoration of \nthe dead. Beautiful specimens are to be found in the poetry of all \ncountries, and this might be expected, threnodial being as natural as \namatory verse; and as the characteristic of the latter is passion with \nlittle reflection, that of the former is, as naturally, to be at the \nsame time passionate and thoughtful.\n\nOur own language was rich in such poems during the Elizabethan age, \nand that which followed it. Of foreign poets none has in this \ndepartment exceeded Chiabrera.\n\nThere is a passage among the fragments of Simonides which is called by \nhis old editor consolatory, _\u03c0\u03b1\u03c1\u03b7\u03b3\u03bf\u03c1\u03b9\u03ba\u03cc\u03bd_: but were it not for the \nauthority of Seneca, who undoubtedly was acquainted with the whole \npoem, I should not easily be persuaded that so thoughtful, so pensive, \nso moralizing a poet would, in any mood of mind have recommended such \nconsolation:\n\n  _\u03a4\u03bf\u1fe6 \u03bc\u1f72\u03bd \u03b8\u03b1\u03bd\u03cc\u03bd\u03c4\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f04\u03bd \u1f10\u03bd\u03b8\u03c5\u03bc\u03bf\u03af\u03bc\u03b5\u03b8\u03b1,\n   \u0395\u1f34 \u03c4\u03b9 \u03c6\u03c1\u03bf\u03bd\u03bf\u1fd6\u03bc\u03b5\u03bd, \u03c0\u03bb\u03b5\u1fd6\u03bf\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2 \u03bc\u03b9\u1fb6\u03c2\u00b7_\n\nlet us not call to mind the dead, if we think of him at all, more than \na single day. Indeed I am not certain from what Seneca says, whether \nthe poet was speaking in his own, or in an assumed character, nor \nwhether he spoke seriously or satirically; or I cannot but suspect \nthat the passage would appear very differently, if we saw it in its \nplace. Malherbe gives the same sort of advice in his consolation to M. \ndu P\u00e9rier upon the death of a daughter.\n\n  _Ne te lasse donc plus d'inutiles complaintes;\n         Mais sage \u00e0 l'avenir,\n   Aime une ombre comme ombre, et des cendres \u00e9teintes\n         Eteins le souvenir;_\n\nsuch a feeling is much more in character with a Frenchman than with \nSimonides.\n\nSeneca himself, Stoic though he was, gave no such advice, but \naccounted the remembrance of his departed friends among his solemn \ndelights, not looking upon them as lost: \u201c_mihi amicorum defunctorum \ncogitatio dulcis ac blanda est; habui enim illos, tanquam amissurus; \namissi tanquam habeam._\u201d\n\nMy venerable friend was not hardened by a profession, which has too \noften the effect of blunting the feelings, even if it does not harden \nthe heart. His disposition and his happy education preserved him from \nthat injury; and as his religion taught him that death was not in \nitself an evil,\u2014that for him, and for those who believed with him, it \nhad no sting,\u2014the subject was as familiar to his meditations as to his \nprofessional practice. A speculation which Jeremy Taylor, without \ninsisting on it, offers to the consideration of inquisitive and modest \npersons, appeared to him far more probable than the common opinion \nwhich Milton expresses when he says that the fruit of the Forbidden \nTree brought death into the world. That, the Bishop argues, \u201cwhich \n_would have been_, had there been no sin, and that which _remains_ \nwhen the sin or guiltiness is gone, is not properly the punishment of \nthe sin. But dissolution of the soul and body should have been, if \nAdam had not sinned; for the world would have been too little to have \nentertained those myriads of men, which must, in all reason, have been \nborn from that blessing of \u2018Increase and multiply,\u2019 which was given at \nthe first creation: and to have confined mankind to the pleasures of \nthis world, in case he had not fallen, would have been a punishment of \nhis innocence: but however, it _might have been_, though God had not \nbeen angry, and _shall still be_, even when the sin is taken off. The \nproper consequent of this will be, that when the Apostle says \u2018Death \ncame in by Sin,\u2019 and that \u2018Death is the wages of Sin,\u2019 he primarily \nand literally means the solemnities, and causes, and infelicities, and \nuntimeliness of temporal death; and not merely the dissolution, which \nis directly no evil, but an inlet to a better state.\u201d\n\nAs our friend agreed in this opinion with Bishop Taylor; and moreover \nas he read in Scriptures that Enoch and Elijah had been translated \nfrom this world without tasting of death; and as he deemed it probable \nat least, that St. John, the beloved disciple, had been favoured with \na like exemption from the common lot, he thought that Asgill had been \nhardly dealt with in being expelled from Parliament for his \n\u201cArgument,\u201d that according to the Covenant of Eternal Life, revealed \nin the Scriptures, man might be translated from hence, without passing \nthrough death. The opinion Dr. Dove thought, might be enthusiastic, \nthe reasoning wild, the conclusion untenable, and the manner of the \nbook indecorous, or irreverent. But he had learnt that much, which \nappears irreverent, and in reality is so, has not been irreverently \nintended; and the opinion, although groundless, seemed to him any \nthing rather than profane.\n\nBut the exemptions which are recorded in the Bible could not, in his \njudgement be considered as showing what would have been the common lot \nif our first parents had preserved their obedience. This he opined \nwould more probably have been euthanasy than translation; death, not \npreceded by infirmity and decay, but as welcome, and perhaps as \nvoluntary as sleep.\n\nOr possibly the transition from a corporeal to a spiritual,\u2014or more \naccurately in our imperfect language,\u2014from an earthly to a celestial \nstate of being, might have been produced by some developement, some \nformal mutation as visible, (adverting to a favourite fancy of his \nown) as that which in the butterfly was made by the ancients their \nemblem of immortality. Bishop Van Mildert shews us upon scriptural \nauthority that \u201cthe degree of perfection at which we may arrive has no \ndefinite limits, but is to go on increasing as long as this state of \nprobation continues.\u201d So in the paradisiacal, and possibly in the \nmillennial state, he thought, that with such an intellectual and moral \nimprovement, a corresponding organic evolution might keep pace; and \nthat as the child expands into man, so man might mature into Angel.\n\n\n\n\nCHAPTER CCXXXIX.\n\nTHE DOCTOR DISSENTS FROM A PROPOSITION OF WARBURTON'S AND SHEWS IT TO \nBE FALLACIOUS.\u2014HUTCHINSON'S REMARKS ON THE POWERS OF BRUTES.\u2014LORD \nSHAFTESBURY QUOTED.\u2014APOLLONIUS AND THE KING OF BABYLON.\u2014DISTINCTION IN \nTHE TALMUD BETWEEN AN INNOCENT BEAST AND A VICIOUS ONE.\u2014OPINION OF \nISAAC LA PEYRESC.\u2014THE QUESTION DE ORIGINE ET NATURA ANIMARUM IN BRUTIS \nAS BROUGHT BEFORE THE THEOLOGIANS OF SEVEN PROTESTANT ACADEMIES IN THE \nYEAR 1635 BY DANIEL SENNERTUS.\n\n_Toutes veritez ne sont pas bonnes \u00e0 dire serieusement._\n\nGOMGAM.\n\n\nWarburton has argued that \u201cfrom the _nature_ of any action morality \ncannot arise, nor from its effects;\u2014not from the first, because being \nonly reasonable or unreasonable, nothing follows but a fitness in \ndoing one, and an absurdity in doing the other;\u2014not from the second, \nbecause did the good or evil produced make the action _moral_, brutes \nfrom whose actions proceed both good and evil, would have morality.\u201d \nBut Warburton's proposition is fallacious, and his reasoning is \ninconclusive; there is an essential difference between right and \nwrong, upon which the moral law is founded; and in the _reductio ad \nabsurdum_ upon which he relies, there is no absurdity. The language of \nthe people is sometimes true to nature and philosophy when that of the \nlearned departs widely from the one, and is mistaken in the other. \nWhen we call a beast vicious, we mean strictly what the word implies; \nand if we never speak of one as virtuous, it is because man reserves \nthe praise of virtue to his own kind. The word good supplies its \nplace. A horse that has any vice in him is never called good.\n\n\u201cIn this case alone it is,\u201d says Lord Shaftesbury, \u201cwe call any \ncreature worthy or virtuous, when it can have the notion of a public \ninterest, and can attain the speculation or science of what is morally \ngood or ill, admirable or blameable, right or wrong. For though we may \nvulgarly call a horse _vicious_, yet we never say of a good one, nor \nof any mere beast, idiot, or changeling, though ever so good-natured, \nthat he is _worthy_ or _virtuous_.\n\n\u201cSo that if a creature be generous, kind, constant, compassionate, yet \nif he cannot reflect on what he himself does, or sees others do, so as \nto take notice of what is _worthy_ or _honest_; and make that notice \nor conception of _worth_ and _honesty_ to be an object of his \naffection, he has not the character of being virtuous; for thus, and \nno otherwise, he is capable of having a sense of right and wrong; a \nsentiment or judgement of what is done through just, equal and good \naffection, or the contrary.\u201d\n\nThe Jews upon this subject agree with the common and natural opinion; \nand the Talmud accordingly, when any mischief has been done by an \nanimal, distinguishes between an innocent beast and a vicious one, the \nowner of an innocent one being required to pay only half the amount of \nan injury thus, as it was deemed, casually incurred. There have been \ncases in which the laws have considered a beast as guilty of a crime, \nand amenable therefore to penal justice. In the year 1403 Simon de \nBaudemont, Lieutenant at Meulont of Jhean Lord of Maintenon the \nBailiff of Mantes and Meulont, signed an attestation making known the \nexpences, which had been incurred in order to execute justice on a Sow \nthat had eaten a child. \u201cFor expences with the jail the charge was six \n_sols_. Item, to the executioner who came from Paris to Meulont to put \nthe sentence in execution by the command of our Lord the Bailiff and \nof the king's Attorney, 54 _sols_. Item, for the carriage that \nconveyed her to execution, 6 _sols_. Item, for ropes to tie and haul \nher up, 2 _sols_, 8 _deniers_. Item, for gloves 12 _deniers_; \namounting in the whole to 69 _sols_, 8 _deniers_.\u201d It must be supposed \nthe Executioner insisted upon the gloves, as a point of honour, that \nno one might reproach him with having sullied his hands by performing \nupon such a subject.\n\nWhen Apollonius was introduced to the King of Babylon, the King \ninvited him to sacrifice with him, for he was about to offer a Nisean \nhorse to the Sun, selected for its beauty and adorned with all pomp \nfor the occasion. But the Philosopher replied, \u201cO King do you \nsacrifice after your manner, and give me leave to sacrifice after \nmine.\u201d He then took frankincense, and prayed, saying, \u201cO Sun, conduct \nme so far as it seemeth good to me and to thee. And let me become \nacquainted with virtuous men; but as for the wicked, let me neither \nknow them nor they me.\u201d And throwing the frankincense in the fire he \nobserved the smoke, how it ascended and which way it bent, and just \ntouching the fire when it seemed that he had sacrificed enough, he \nsaid to the King that he had performed the rites of his country, and \nforthwith withdrew that he might have nothing to do with blood and \nslaughter. Afterwards when the King took him where were many lions, \nbears and panthers reserved for sport, invited him to go with him and \nhunt them, Apollonius replied, \u201cKing, you should remember, that I did \nnot chuse to be present at your sacrifice, much less should I like to \nsee animals wounded, and by the pain of their wounds rendered more \nferocious than nature has made them.\u201d\n\nIsaac la Peyresc thought differently from the Talmudists and the \nFrench Lawyers. He says, quoting the Apostle, _Ubi non est lex, neque \npr\u00e6varicatio est._ Where \u2018no law is, there is no transgression.\u2019 \n_Pr\u00e6varicatio autem eadem est, qu\u00e6 transgressio legis: illa ipsa \nproprie qu\u00e6 peccatum imputationis labe infecit. Quod ut compingatur in \noculos: pecudes actualiter et materialiter eadem faciunt, qu\u00e6 \ntransgrediuntur homines; incestant, rapiunt, occidunt; non erit tamen \nuspiam adeo supinus qui dicat, pecudes peccare ad similitudinem \ntransgressionis hominum; quia pecudes qu\u00e6 h\u00e6c peccant, sequuntur \ntantum suam naturam et suam materiam; neque legum transgrediuntur \nullam, quia nulla eis data est cujus transgressione formetur in eis et \nimputetur peccatum._\n\nYet it cannot be doubted that in such a case Peyresc himself, \ndisregarding his own arguments would have ordered the Sow to be put to \ndeath.\n\nThis author derives _peccatum_ from _pecus_, for, says he, \u201cas often \nas a man wilfully departs from that right reason which constitutes him \nman,\u2014as often as under the impulse of that brute matter which he has \nin common with beasts, he commits any action fitting in a beast, but \nunworthy in man, so often he seems to fall below his own species, and \nsink into that of a brute.\u201d \u201c_Latini nomen peccati mutuati sunt \u00e0 \npecore. Quoties enim homo delirat \u00e0 rect\u00e2 ratione illa qu\u00e6 hominem \nconstituit; quoties impulsu materi\u00e6 su\u00e6 quam habet communem cum \nbrutis, quid agit dignum pecore, et indignum homine, toties cadere \nvidetur \u00e0 specie su\u00e2, et incidere in speciem pecoris sive bruti._\u201d\n\n_Pecunia_ is known to be derived from _Pecus_, wealth, of which money \nis the representative, having originally consisted in cattle. As money \nis proverbially the root of all evil, this etymological connection \nmight be remarkable enough to be deemed mysterious by those who are \nfond of discovering mysteries in words.\n\n\u201cBrutes,\u201d Hutchinson says, \u201care made in scripture objects to inculcate \nthe duties in society, and even emblems of spiritual and divine \nperfections. Many of them are more strictly bound in pairs than is \ncommon between men and women; many both males and females take greater \ncare and pains, and run greater risques for the education and defence \nof their young, than any of our species. Many of them excel us in \ninstructing their young, so in policy, in industry, in mechanical arts \nand operations. And there are other species among them, examples to \ndeter men from the vices in society.\u201d \u201cThe power in brutes,\u201d he says, \n\u201cis by the same agent as that in the body of man, and they are made of \nthe same species of dust; most of them are guided by what is called \ninstinct; some of them are tamed and disciplined and their powers made \nserviceable to men, and all of them are subject to the immediate power \nof God, when he pleases to direct them. Mechanism is carried so far in \nthem, that in the parts or degrees of sensation they excel man; that \nby every one of their actions man might see the _ne plus ultra_ of \nsense, and know how to distinguish the difference between them and the \ndecayed image in him, to value it accordingly, and excite a \nproportionate zeal in him to recover the first perfections in that \nimage, and augment them to secure the pleasure of exercising them upon \nthe most desirable objects to all eternity.\u201d So far so good, but this \nonce influential writer makes an erroneous conclusion when he says, \n\u201cif you allow anything farther than mechanism to Brutes, imagine that \nthey have souls, or think, or act the part of souls: you either begin \nto think that you have no soul, or that it is, such as are in Brutes, \nmortal.\u201d\n\nThe question _de Origine et Natur\u00e2 Animarum in Brutis_ was brought \nbefore the Theologians of seven Protestant Academies in the year 1635, \nby Daniel Sennertus Professor of Medicine at Wittemberg, of whose \nInstitutes Sir Thomas Browne says to a student in that art, \u201cassure \nyourself that when you are a perfect master of them you will seldom \nmeet with any point in physic to which you will not be able to speak \nlike a man.\u201d It was the opinion of this very learned professor that \nwhat in scholastic language is called the _form_ of every perfect \nthing, (distinguished from _figure,\u2014forma est natur\u00e6 bonum, figura, \nartis opus_) though it is not a soul, yet even in precious stones is \nsomething altogether different from the four elements, and that every \nsoul, or living principle, is a certain quintessence; the wonderful \noperations in plants, and the more wonderful actions of brute \ncreatures, far exceeding all power of the elements, had convinced him \nof this. But for asserting it, Freitagius the medical Professor at \nGroninghen attacked him fiercely as a blasphemer and a heretic. \nSennertus being then an old man was more moved by this outrage than \nbecame one of his attainments and high character. So he laid the case \nbefore the Universities of Leipsic, Rostock, Basle, Marpurg, \nKonigsberg, Jena, Strasburg, and Altorff, and he requested their \nopinion upon these two propositions, whether what he had affirmed, \nthat the souls of brute creatures had been created at first from \nnothing by the Deity, and were not of an elementary nature, but of \nsomething different, was blasphemous and heretical, or whether it were \nnot an ignorant opinion of his assailant, that brute animals consisted \nwholly of elementary matter, both as to their body and soul?\n\nThey all answered the questions more or less at large, the Leipsic \nDoctors saying _officii nostri duximus esse ut in timore Domini ea sub \ndiligentem disquisitionem vocaremus._ They saw nothing irreligious in \nthe opinion that God at the creation had formed the bodies of brutes \nfrom elementary matter, and created their souls _ex nihilo_; after \nwhich both were reproduced in the natural course of generation; these \nsouls however were not immortal, nor so separable from the matter with \nwhich they were united, as to survive it, and exist without it, or \nreturn again into their bodies; but when the animals died, the animal \nsoul died also. Thus the excellence of man was unimpaired, and the \nprivilege of the human soul remained inviolate, the prerogative of man \nbeing that God had breathed into him the breath of life, whereby he \nbecame a living soul. Thus they fully acquitted Sennertus of the \ncharge brought against him; and waiving any such direct condemnation \nof his accuser as he had desired, condemned in strong terms the \ninsolent manner in which the accusation had been preferred.\n\nThe Theologians of Rostock replied more briefly. Dismissing at once \nthe charge of blasphemy and heresy as absurd, they treated the \nquestion as purely philosophical, saying, \u201c_Quod de elementari natur\u00e2 \nanimarum brutorum dicitur, de illo nostrum non est disserere. \nArbitramur, h\u00e6c non solum Philosophorum, sed et libertati, super his \nmodest\u00e8, veritatis inveniend\u00e6 studio, philosophantium permittenda; \nquos nimium constringere, et unius hominis, Aristotelis, alteriusve, \nvelle alligare opinioni, pugnare videtur cum natur\u00e2 intellectus \nhumani, quem nulli opinioni servum Deus esse voluit._\u201d Concerning the \nsecond question, they were not willing, they said, to draw the saw of \ncontention with any one; \u201c_Si tamen, quod sentimus dicendum est, \nrespondemus, illum qui c\u0153lum et terram ex nihilo creavit, non eguisse \null\u00e2 materi\u00e2, ex qu\u00e2 brutorum animas produceret; sed illi placuisse \niis qu\u00e6 Moses recitat verbis compellare terram et aquam, et ad solius \nOmnipotentis nutum et imperium, ex subjectis qu\u00e6 compell\u00e2rit, animas \nemersisse._\u201d This answer Sennertus obtained through his friend \nLauremberg the Horticulturist and Botanist, who advised him at the \nsame time to disregard all invidious attacks; \u201c_Turbas tibi dari qu\u00f2d \nliber\u00e8 philosophari satagis, id ipse n\u00f4sti, neque novum esse, neque \ninsolens, h\u00e2c \u00e6tate. Eandem tecum sortem experiuntur omnes eleganter \net solid\u00e8 eruditi, quibus qui paria facere non valet, invidet et \noblatrat. Tu ver\u00f2 noli hoc nomine te quicquam macerare neu \nobtrectationem illam gravius vocare ad animum. Nota est orbi tua \neruditio, tua virtus et ingenuitas, qu\u00e6 ea propter nullam patietur \njacturam. Tu modo, ut hactenus fecisti, pergito bene mereri de \nRepublic\u00e2 literari\u00e2, et mihi favere, cert\u00f2 tibi persuasus, habere te \nh\u00eec loci hominem tui amantem, et observantem maxime._\u201d\n\nZuinger answered more at large for the Faculty at Basle. They bade him \nnot to marvel that he should be accused of heresy and blasphemy, \nseeing that the same charge has been brought against their \nTheologians, who when they taught according to Scripture that God \nalone was the Father of the spirits as their parents were of their \nbodies, and that the reasonable soul therefore was not derived from \ntheir parents, but infused and concreated _\u03b8\u03cd\u03c1\u03b1\u03b8\u03b5\u03bd \u00e0 Deo \u1f00\u03bc\u03ad\u03c3\u03c9\u03c2_ were \naccused either of Pelagianism, as if they had denied Original Sin, or \nof blasphemy, as if they had made God the author of sin. They \nadmonished him to regard such calumnies more justly and quietly, for \nevil and invidious tongues could never detract from that estimation \nwhich he had won for him in the Republic of Letters. Nevertheless as \nhe had asked for their opinion, they would freely deliver it.\n\nFirst then as to the postulate which he had premised in the Epistle \naccompanying his Questions, that wherever there is creation, something \nis produced from nothing, _(ubicunque creatio est, ibi aliquid ex \nnihilo producitur)_ if by this he intended, that in no mode of \ncreation, whether it were _\u03ba\u03c4\u03af\u03c3\u03b9\u03c2_, or _\u03c0\u03bf\u03af\u03b7\u03c3\u03b9\u03c2_, or _\u03c0\u03bb\u1fb6\u03c3\u03b9\u03c2_ there \nwas no substrate matter out of which something was made by the \nomnipotent virtue of the Deity, in that case they thought, that his \nopinion was contrary to Scripture, forasmuch as it plainly appeared in \nthe book of Genesis, that neither the male nor female were created \nfrom nothing, but the man from the dust of the ground, and the woman \nfrom one of his ribs, _tanquam pr\u00e6cedentibus corporum materieribus_. \nBut though it is indubitable that the creation of the soul in either \nparent was immediately _ex nihilo_, as was shewn in the creation of \nAdam we see nevertheless that the name of creation has been applied by \nMoses to the formation _(plasmationi)_ of their bodies. But if \nSennertus's words were to be understood as intending that wherever \nthere was a creation, something was produced in this either _ex \nnihilo_ absolutely, or relatively and _\u03ba\u03b1\u03c4\u03ac \u03c4\u03b9_ out of something, some \npreceding matter, which though certainly in itself something, yet \nrelatively,\u2014that which is made out of it, is nothing, _(nihil, aut non \nens)_ because it hath in itself no power, liability, or aptitude that \nit should either be, or become that which God by his miraculous and \nomnipotent virtue makes it, they had no difficulty in assenting to \nthis. As for example, the dust of which God formed the body of Adam \nwas something and nothing. Something in itself, for it was earth; \nnothing in respect of that admirable work of the human body which God \nformed of it.\n\nAs for the question whether his opinion was blasphemous and heretical, \nit could be neither one nor the other, for it neither derogated from \nthe glory of God, nor touched upon any fundamental article of faith. \nSome there were who opined that Chaos was created _ex nihilo_, which \nthey understood by Tohu Vabohu, from which all things celestial and \nelementary were afterwards mediately created by God. Others exploding \nChaos held that heaven, earth, water and air, were created _ex \nnihilo_. But they did not charge each other with blasphemy, and heresy \nbecause of this disagreement, and verily they who thought that the \nsouls of brutes were originally created by God _ex nihilo_ appeared no \nmore to derogate from the might, majesty and glory of God, than those \nwho held that brutes were wholly created from the element. The virtue \nof an omnipotent God became in either case presupposed.\n\nThere was no heresy they said in his assertion that the souls of \nbrutes were not of an elementary nature, but of something different: \nprovided that a just distinction were made between the rational soul \nand the brute soul, the difference being not merely specific but \ngeneric. For the rational soul is altogether of a spiritual nature and \nessence, _ade\u00f2que Ens uti vocant transcendens_, bearing the image of \nGod in this, that properly speaking it is a spirit, as God is a \nSpirit. 2d. The rational soul as such, as Aristotle himself testifies, \nhas no bodily energies, or operations; its operations indeed are \nperformed in the body but not by the body, nor by bodily organs; but \nthe contrary is true concerning the souls of brutes. 3dly. The \nrational soul, though it be closely conjoined with the body and \nhypostatically united therewith, nevertheless is separable therefrom, \nso that ever out of the body _sit \u1f51\u03c6\u03b9\u03c3\u03c4\u03ac\u03bc\u03b5\u03bd\u03bf\u03bd aliquod_; but the souls \nof brutes are immersed in matter and in bodies, so that they cannot \nsubsist without them. Lastly, the rational soul alone hath the \nprivilege of immortality, it being beyond all controversy that the \nsouls of brutes are mortal and corruptible. These differences being \nadmitted, and saving the due prerogative, excellence, and as it were \ndivinity of the rational soul, the Theological Faculty of Basil \nthought it of little consequence if any one held that the souls of \nbrutes were of something different from elementary matter.\n\nThey delivered no opinion in condemnation of his assailant's doctrine, \nupon the ground that the question was not within their province. \n\u201c_Certum est,_\u201d they said, \u201c_uti formas rerum omnium difficulter, et \nnon nisi a posteriori, et per certas \u03c0\u03b5\u03c1\u03b9\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9\u03c2, cognoscere possumus; \nita omnium difficillim\u00e8 Animarum naturam nos pervestigare posse, \nnostramque, uti in aliis, ita in hac materi\u00e2, scientiam esse, ut scit\u00e8 \nScaliger loquitur, umbram in sole. Ac non dubium, Deum hic vagabundis \ncontemplationibus nostris ponere voluisse, ut disceremus \nimbecillitatis et c\u00e6citatis nostr\u00e6 conscienti\u00e2 humiliari, cum stupore \nopera ejus admirari, atque cum modestia et sobrietate philosophari._\u201d \nThey declared however that the rational soul differed from that of \nbrutes in its nature, essence, properties and actions, and that this \nwas not to be doubted of by Christians: that the soul of brutes was \nnot spiritual, not immaterial, that all its actions were merely \nmaterial, and performed by corporeal organs, and they referred to \nSennertus's own works as rightly affirming that it was partible, _et \ndividatur ad divisionem materi\u00e6, ita ut cum corporis parte aliquid \nanim\u00e6 possit avelli_, inferring here as it seems from a false analogy \nthat animal life was like that of vegetables, _qu\u00e6 ex parte a plant\u00e2 \navuls\u00e2 propagantur_.\n\nThey entered also into some curious criticism metaphysical and \nphilological upon certain texts pertinent to the questions before \nthem. When the dust became lice throughout all the land of Egypt, the \nmutation of the dust into lice was to be understood: so too in the \ncreation of Adam, and the formation of Eve, there could be no doubt \nconcerning the matter from which both were made. But when water was \nmiraculously produced from the rock, and from the hollow place in the \njaw, _ibi san\u00e8 nemo sanus dicet, aquam \u00e8 petr\u00e2 aut maxill\u00e2 \u00e0 Deo ita \nfuisse productam, ut petra aut maxilla materiam aqu\u00e6 huic pr\u00e6buerit._\n\nThe answer from Marpurg was short and satisfactory. There also the \nProfessors waived the philosophical question, saying _Nos falcem in \nalienam messem non mittemus, nec Morychi in alieno choro pedem nostrum \nponemus, sed nostro modulo ac pede nos metiemur, nobis id etiam dictum \nputantes, \u03c4\u1f70 \u1f51\u03c0\u1f72\u03c1 \u1f21\u03bc\u1fb6\u03c2 \u03bf\u1f50\u03b4\u1f72\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f21\u03bc\u1fb6\u03c2. Nobis nostra vendicabimus, \nPhilosophis philosophica relinquentes._ Tertullian they said had \nasserted that Philosophers were the Patriarchs of Heretics, \nnevertheless a philosophical opinion, while it keeps within its own \ncircles, and does not interfere with the mysteries of faith, is no \nheresy. They adduced a subtle argument to show that upon the point in \nquestion there was no real difference between something and nothing. \n_Creatio ex nihilo intelligitur fieri tum ratione sui principii, quod \nest nihilum negativum; tum ratione indispositionis, ob quam materia, \nex qu\u00e2 aliquid fit, in productione pro nihilo habetur. Quamvis igitur \nanim\u00e6 bestiarum dicerentur in Creatione ex potenti\u00e2 materi\u00e6 educt\u00e6, \nnihilominus ob indispositionem materi\u00e6 quam form\u00e6 educt\u00e6 multum \nsuperant, ex nihilo creat\u00e6 essent._ And they agreed with Luther and \nwith those other Divines who held that the words in the first Chapter \nof Genesis whereby the Earth was bade to bring forth grass, herbs, \ntrees and living creatures after their kind, and the water to bring \nforth fishes, were to be strictly understood, the earth and the waters \nhaving _ex Dei benedictione, activ\u00e8 et ver\u00e8_ produced them.\n\nThe answer from Konigsberg was not less favourable. The dispute which \nFreitagius had raised, _infelix illa \u03c3\u03cd\u1fe4\u1fe5\u03b1\u03be\u03b9\u03c2_ they called it, ought \nto have been carried on by that Professor with more moderation. \nGranting that the souls of brutes were not created separately like \nhuman souls but conjointly with the body, it still remained doubtful \n_quomodo se habuerit divinum partim ad aquam et terram factum \nmandatum, partim simultanea brutalium animarum cum corporibus \ncreatio._ For earth and water might here be variously considered, 1, \nas the element, 2, as the matter, 3, as the subject, and 4, _ut mater \nvel vivus uterus ad animalium productionem immediat\u00e2 Dei operatione \nexaltatus._ Water and earth themselves were first created, and on the \nfifth the vital and plastic power was communicated to them, in which \nby virtue of the omnipotent word they still consist. They were of \nopinion that the souls of brutes and of plants also, were divinely \nraised above an elementary condition, it being always understood that \nthe human soul far transcended them. The expression of Moses that \nformed every beast and every fowl out of the ground, proved not the \nmatter whereof, but the place wherein they were formed.\n\nThe Faculty at Jena returned a shorter reply. The ingratitude of the \nworld toward those who published their lucubrations upon such abstruse \npoints, reminded them they said of Luther's complaint in one of his \nPrefaces: _S\u00e6pe recordor boni Gersonis dubitantis num quid boni \npublic\u00e8 scribendmn et proferendum sit. Si scriptio omittitur, mult\u00e6 \nanim\u00e6 negliguntur, qu\u00e6 liberari potuissent; si ver\u00f2 illa pr\u00e6statur, \nstatim Diabolus pr\u00e6st\u00f2 est cum linguis pestiferis et calumniarum \nplenis, qu\u00e6 omnia corrumpunt et inficiunt._ What was said of the \nproduction of fish, plants and animals might be understood \nsynecdochically, _salv\u00e2 verborum Mosaicorum integritate,_ as the text \nalso was to be understood concerning the creation of man, where it is \nsaid that the Lord formed him of the dust of the earth, and \nimmediately afterwards that he breathed into his nostrils the breath \nof life.\n\nThe Strasburg Divines entered upon the subject so earnestly that their \ndisquisition far exceeds in length the whole of the communications \nfrom the other Universities. Sennertus could not have wished for a \nmore elaborate or a more gratifying reply. The Faculty at Altdorff \nsaid that the question was not a matter of faith, and therefore no one \ncould be obnoxious to the charge of heresy for maintaining or \ncontroverting either of the opposite opinions. They seem however to \nhave agreed with neither party; not with Freitagius because they \ndenied that brute souls were of an elementary nature, not with \nSennertus, because they denied that they were created at first from \nnothing. It is manifest, said they, that they are not now created from \nnothing, because it would follow from thence that they subsist of \nthemselves, and are not dependent upon matter, and are consequently \nimmortal, which is absurd. It remained therefore that the souls of \nbrutes, as they do not now receive their existence from mere nothing, \nso neither did they at the first creation, but from something \npre-supposed, which the Peripatetics call the power of matter or of \nthe subject, which from the beginning was nothing else and still is \nnothing else, than its propension or inclination to this or that form. \n_Qu\u00e6 forma multiplex, cum etiam in potentia primi subjecti passiva \npr\u00e6cesserit, per miraculosam Dei actionem ex illa fuit educta, \nactumque essendi completum in variis animalium speciebus accepit._\n\nSennertus either published these papers or prepared them for \npublication just before his death. They were printed in octavo at \nWittenberg, with the title _De Origine et Natura Animarum in Brutis, \nSententi\u00e6 Cl. Theologorum in aliquot Germani\u00e6 Academiis, 1638_. \nSprengel observes that none of the Historians of Philosophy have \nnoticed,\u2014\n\n  _C\u00e6tera desunt._\n\n\n\n\nCHAPTER CCXL.\n\nTHE JESUIT GARASSE'S CENSURE OF HUARTE AND BARCLAY.\u2014EXTRAORDINARY \nINVESTIGATION.\u2014THE TENDENCY OF NATURE TO PRESERVE ITS OWN ARCHETYPAL \nFORMS.\u2014THAT OF ART TO VARY THEM.\u2014PORTRAITS.\u2014MORAL AND PHYSICAL \nCADASTRE.\u2014PARISH CHRONICLER AND PARISH CLERK THE DOCTOR THOUGHT MIGHT \nBE WELL UNITED.\n\n             Is't you, Sir, that know things?\n\n  SOOTH. In nature's infinite book of secresy,\n           A little I can read.\n\nSHAKSPEARE.\n\n\nThe Jesuit Garasse censured his contemporaries Huarte and Barclay for \nattempting, the one in his _Examen de los Ingenios_, the other in his \n_Icon Animorum_, to class men according to their intellectual \ncharacters: _ces deux Autheurs_, says he, _se sont rendus criminels \ncontre l'esprit de l'homme, en ce qu'ils ont entrepris de ranger en \ncinq ou six cahiers, toutes les diversitez des esprits qui peuvent \nestre parmy les hommes, comme qui voudroit verser toute l'eau de la \nmer dans une coquille._ For his own part, he had learnt, he said, _et \npar la lecture, et par l'experience, que les hommes sont plus \ndissemblables en esprit qu'en visage._\n\nGarasse was right; for there goes far more to the composition of an \nindividual character, than of an individual face. It has sometimes \nhappened that the portrait of one person has proved also to be a good \nlikeness of another. Mr. Hazlitt recognized his own features and \nexpression in one of Michael Angelo's devils. And in real life two \nfaces, even though there be no relationship between the parties, may \nbe all but indistinguishably alike, so that the one shall frequently \nbe accosted for the other; yet no parity of character can be inferred \nfrom this resemblance. Poor Capt. Atkins, who was lost in the Defence \noff the coast of Jutland in 1811, had a double of this kind, that was \nthe torment of his life; for this double was a swindler, who having \ndiscovered the lucky facsimileship, obtained goods, took up money, and \nat last married a wife in his name. Once when the real Capt. Atkins \nreturned from a distant station, this poor woman who was awaiting him \nat Plymouth, put off in a boat, boarded the ship as soon as it came to \nanchor, and ran to welcome him as her husband.\n\nThe following Extraordinary Investigation, cut out of a Journal of the \nday, would have excited our Doctor's curiosity, and have led him on to \nremoter speculations.\n\n\u201cOn Tuesday afternoon an adjourned inquest was held at the \nChristchurch workhouse. Boundary-row, Blackfriars-road, before Mr. R. \nCarter, on the body of Eliza Baker, aged 17, who was found drowned at \nthe steps of Blackfriars-bridge, on Saturday morning, by a police \nconstable. Mr. Peter Wood, an eating-house-keeper, in the Bermondsey \nNew-road, near the Brick-layers Arms, having seen a paragraph in one \nof the Sunday newspapers, that the body of a female had been taken out \nof the Thames on the previous day, and carried to the workhouse to be \nowned, and, from the description given, suspecting that it was the \nbody of a young female who had lived in his service, but who had been \ndischarged by his wife on account of jealousy, he went to the \nworkhouse and recognized the body of the unfortunate girl. He was very \nmuch agitated, and he cut off a lock of her hair, and kissed the \ncorpse. He immediately went to an undertaker, and gave orders for the \nfuneral. He then went to the deceased's parents, who reside in \nAdelaide-place, Whitecross-street, Cripplegate, and informed them of \nthe melancholy fate of their daughter. They also went to the \nworkhouse, and, on being shown the body, were loud in their \nlamentations.\n\n\u201cOn the Jury having assembled on Monday evening, they proceeded to \nview the body of the deceased, and, on their return, a number of \nwitnesses were examined, mostly relations, who swore positively to the \nbody. From the evidence it appeared that the deceased had lived with \nMr. Wood as a servant for four months, but his wife being jealous, she \nwas discharged about a month ago, since which time Mr. Wood had \nsecretly supplied her with money, and kept her from want. Mrs. Baker, \nthe mother of the deceased, and other relations, in giving their \nevidence, spoke in severe terms of the conduct of Mr. Wood, and said \nthat they had no doubt but that he had seduced the unfortunate girl, \nwhich had caused her to commit suicide.\n\n\u201cThe Jury appeared to be very indignant, and, after five hours' \ndeliberation, it was agreed to adjourn the case until Tuesday \nafternoon, when they re-assembled. Mr. Wood, the alleged seducer, was \nnow present, but he was so overcome by his feelings at the melancholy \noccurrence, that nothing could be made of him; in fact, he was like a \nman in a state of stupefaction. Mrs. Wood, the wife was called in; she \nis twenty-eight years older than her husband, and shook her head at \nhim, but nothing was elicited from her, her passion completely \novercoming her reason.\n\n\u201cA Juryman.\u2014The more we dive into this affair the more mysterious it \nappears against Mr. Wood.\n\n\u201cThis remark was occasioned on account of some marks of violence on \nthe body; there had been a violent blow on the nose, a black mark on \nthe forehead, and a severe wound on the thigh. The Jury were \ncommencing to deliberate on their verdict, when a drayman in the \nemploy of Messrs. Whitbread and Co., brewers, walked into the \njury-room, and said that, he wished to speak to the Coroner and Jury.\n\n\u201cMr. Carter.\u2014\u2018What is it you want?\u2019\n\n\u201cDrayman.\u2014\u2018I comes to say, gentlemen, that Mrs. Baker's daughter, you \nare now holding an inquest on, is now alive and in good health.\u2019\n\n\u201cThe Coroner and Jury (in astonishment).\u2014\u2018What do you say?\u2019\n\n\u201cDrayman.\u2014\u2018I'll swear that I met her to-day in the streets, and spoke \nto her.\u2019\n\n\u201cThe Coroner, Witnesses, and Jury were all struck with amazement, and \nasked the drayman if he could bring Eliza Baker forward, which he \nundertook to do in a short time.\n\n\u201cIn the interim the Jury and Witnesses went again to view the body of \nthe deceased. Mr. Wood shed tears over the corpse, and was greatly \naffected, as well as her relations: the drayman's story was treated as \nnonsense, but the Jury, although of the same opinion, were determined \nto await his return. In about a quarter of an hour the drayman \nreturned, and introduced the real Eliza Baker, a fine looking young \nwoman, and in full health. To depict the astonishment of the relations \nand of Mr. Wood is totally impossible, and at first they were afraid \nto touch her. She at last went forward, and took Mr. Wood by the hand \n(who stood motionless), and exclaimed \u2018How could you make such a \nmistake as to take another body for mine? Do you think I would commit \nsuch an act?\u2019 Mr. Wood could not reply, but fell senseless in a fit, \nand it was with great difficulty that seven men could hold him. After \nsome time he recovered, and walked away, to the astonishment of every \none, with Eliza Baker, leaving his wife in the jury-room. Several of \nthe Jurors remarked that they never saw such a strong likeness in \ntheir lives as there was between Eliza Baker and the deceased, which \nfully accounted for the mistake that the Witnesses had made.\n\n\u201cThe whole scene was most extraordinary, and the countenances of \nWitnesses and Jurymen it is impossible to describe. There was no \nevidence to prove who the deceased was: and the Jury, after about \neleven hours' investigation, returned a verdict of \u2018Found drowned,\u2019 \nbut by what means the deceased came into the water there is no \nevidence to prove.\u201d\n\nBut in such likenesses, the resemblance is probably never so exact as \nto deceive an intimate friend, except upon a cursory glance, at first \nsight: even between twins, when any other persons might be perplexed, \nthe parents readily distinguish. The varieties of countenances are far \nmore minute and consequently more numerous than would appear upon \nlight consideration. A shepherd knows the face of every sheep in his \nflock, though to an inexperienced eye they all seem like one another.\n\nThe tendency of Nature is to preserve its own archetypal forms, the \ntendency of art and of what is called accident being to vary them. The \nvarieties which are produced in plants by mere circumstances of soil \nand situation are very numerous, but those which are produced by \nculture are almost endless. Moral and physical circumstances effect \nchanges as great, both externally and internally in man. Whoever \nconsults the elaborate work of Dr. Prichard on the Physical History of \nMankind, may there see it established by the most extensive research \nand the most satisfactory proofs, that the varieties of the human \nrace, great and striking as they are, are all derived from one stock; \nphilosophical enquiry here when fully and fairly pursued confirming \nthe scriptural account, as it has done upon every subject which is \nwithin the scope of human investigation.\n\nDr. Dove in the course of his professional practise, had frequent \nopportunities of observing the stamp of family features at those times \nwhen it is most apparent; at birth, and in the last stage of \ndecline,\u2014for the elementary lines of the countenance come forth as \ndistinctly in death as they were shaped in the womb. It is one of the \nmost affecting circumstances connected with our decay and dissolution, \nthat all traces of individual character in the face should thus \ndisappear, the natural countenance alone remaining, and that in this \nrespect the fresh corpse should resemble the new born babe. He had in \nthe same way opportunities for observing that there were family \ndispositions both of body and mind, some remaining latent till the \ncourse of time developed them, and others till circumstances seemed as \nit were to quicken them into action. Whether these existed in most \nstrength where the family likeness was strongest was a point on which \nhis own observation was not extensive enough for him to form an \nopinion. Speculatively he inclined to think that moral resemblances \nwere likely to manifest themselves in the countenance, but that \nconstitutional ones must often exist where there could be no outward \nindication of them. Thus a family heart, (metaphorically speaking) may \nbe recognized in the \u201clife, conduct and behaviour,\u201d though the face \nshould be a false index; and hereditary tendencies in the great organs \nof life show themselves only in family diseases.\n\nUnder our Saxon Kings, a person was appointed in every great Monastery \nto record public events, register the deaths, promotions, &c., in the \ncommunity, and enter in this current chronicle every occurrence in the \nneighbourhood which was thought worthy of notice. At the end of every \nreign, a summary record was compiled from these materials,\u2014and to this \nwe owe our Saxon Chronicle, the most ancient and authentic in Europe.\n\nBut he often regretted that in every generation so much knowledge was \nlost, and that so much experience was continually allowed to run to \nwaste, many\u2014very many of the evils which afflict mankind being \noccasioned by this neglect and perpetuated by it. Especially he \nregretted this in his own art: and this regret would not have been \nremoved if Medical Journals had been as numerous in his days as they \nare at present. His wishes went much farther.\n\nWe are told that in the sixteenth century the great Lords in France \npiqued themselves upon having able and learned men for their \nsecretaries, and treated them as their friends. The principal business \nof such secretaries was to keep a journal of the most interesting \nevents; and the masters having witnessed or borne a part in the \nbusiness of state were well able to inform them of the intrigues and \ntortuous policy of their own times. From such journals it is that most \nof those old Memoirs have been formed, in which French literature is \nso peculiarly rich. They usually include as much general history as is \nin any way connected with the personage whom the writer served.\n\nBoswell, who if ever man went to Heaven for his good works, has gone \nthere for his life of Johnson,\u2014Boswell, I say thought, and Johnson \nagreed with him, that there ought to be a chronicler kept in every \nconsiderable family, to preserve the characters and transactions of \nsuccessive generations. In like manner Milton's friend, Henry More the \nPlatonist and Poet, would have had the stories of apparitions and \nwitchcraft publicly recorded, as they occurred in every parish, \nthinking that this course would prove \u201cone of the best antidotes \nagainst that earthly and cold disease of Sadducism and Atheism,\u201d which \nhe said, \u201cif not prevented might easily grow upon us, to the hazard of \nall religion and the best kinds of philosophy.\u201d Our philosopher had \nmore comprehensive notions of what ought to be. He wished not only for \nsuch domestic chronicles, but that in every considerable family there \nshould be a compleat set of portraits preserved in every generation, \ntaken in so small a size that it might never be necessary to eject \nthem in order to make room for others. When this had been done for \nsome centuries, it might be seen how long a family likeness remains, \nwhether Nature repeats her own forms at certain times, or after \nuncertain intervals; or whether she allows them to be continually \nmodified, as families intermarry, till the original type at last may \naltogether be obliterated.\n\nIn China there are not only learned men whose business it is to record \nevery thing remarkable that is either said or done by the reigning \nEmperor, (which is done for his own instruction, as well as for that \nof his successors,) but the great families, have in like manner their \nrecords, and these are considered as the most precious part of the \ninheritance which descends from sire to son. All who aspire to any \nhigh office are required to be well acquainted with the history of \ntheir ancestors, and in that history their indispensable \nqualifications are examined.\n\nThat excellent good man Gilpin drew up a family record of his great \ngrandfather, grandfather and father, who had all been \u201cvery valuable \nmen.\u201d \u201cI have often thought,\u201d said he, \u201csuch little records might be \nvery useful in families; whether the subjects of them were good or \nbad. A light house may serve equally the purpose of leading you into a \nhaven, or deterring you from a rock.\u201d[1]\n\n  If it may stand with your soft blush, to hear\n  Yourself but told unto yourself, and see\n  In my character what your features be,\n  You will not from the paper slightly pass.\n  No lady, but at some time loves her glass.\n  And this shall be no false one, but as much\n  Removed, as you from need to have it such.[2]\n\n[Footnote 1: WARNER'S RECOLLECTIONS.]\n\n[Footnote 2: BEN JONSON.]\n\nThere was once a German who being poet, physician and physiognomist, \nsaw in a vision of Paradise Physiognomy herself, and received from her \na most gracious compliment, which lay buried among the Heidelberg \nManuscripts in the Vatican, till Frederick Adelung in the year 1799, \nbrought it to light some centuries after the very name of the poet had \nperished. Read the compliment, reader, if thou canst as given by the \nGerman antiquary, without note, comment, glossary, or punctuation. I \ncan answer for the fidelity of my transcript, though not of his text.\n\n  _Zu mir in gar glicher wise\n   Quam us hymels paradyse\n   Vil manich sch\u00f6ne frouwe name\n   Jeglicher wol die kron zam\n   Sie waren sch\u00f6ne und gecleit\n   Vrauwelicher zuchte mynnekeit\n   Sie ziert ine danne riche gewant\n   Mir wart iglicher name bekant\n   Wanne er in geschriben was\n   An ir vorgespan als ich las_\n   PHISONOMIA _kunstenriche\n   Gutlicht redt wider mich\n   Wir byden dich herre bescheiden\n   Das du in gottes geleiden\n   Dust machen myne lobelich kunst\n   So hastu mynneclichen gunst\n   Von mir und myner gespilen vil\n   Der igliche dich des bidden wil\n   Das du in erkennen gebest\n   Und du in unser fr\u00fcntschaft lebest\n   Alleine din cleit sy donne\n   Got wil dir geben solich wonne\n   Die mannich gelerter mane\n   Nummer mer gewynnen kan._\n\nThere was no truth in Physiognomy when she made this promise to her \nmedico-poet. Yet he deserved her gratitude for he taught that her \nunerring indications might be read not in the countenance alone, but \nin all the members of the human body.\n\nIn cases of disputed inheritance, when it is contended that the heir \nclaimant is not the son of his reputed father, but a spurious, or \nsupposititious child, such a series of portraits would be witnesses, \nhe thought, against whose evidence no exception could be taken. Indeed \nsuch evidence would have disproved the impudent story of the Warming \nPan, if any thing had depended upon legitimacy in that case; and in \nour times it might divest D. Miguel of all claim to the crown of \nPortugal, by right of birth.\n\nBut these legal and political uses he regarded as trifling when \ncompared with the physiological inferences which in process of time \nmight be obtained, for on this subject Mr. Shandy's views were far \nshort of Dr. Dove's. The improvement of noses would be only an \nincidental consequence of the knowledge that might be gathered from \nthe joint materials of the family portrait gallery, and the family \nchronicle. From a comparison of these materials it might be inferred \nwith what temperaments of mind and of body, with what qualities good \nor evil, certain forms of feature, and certain characters of \ncountenance were frequently found to be connected. And hence it might \nultimately be learnt how to neutralize evil tendencies by judicious \nintermarriages, how to sweeten the disposition, cool the temper and \nimprove the blood.\n\nTo be sure there were some difficulties in the way. You might expect \nfrom the family chronicler a faithful notice of the diseases which had \nproved dangerous or fatal; to this part of his duty there could be no \nobjection. But to assure the same fidelity concerning moral and \nintellectual failings or vices, requires a degree of independence not \nto be hoped for from a writer so circumstanced. If it had still been \nthe custom for great families to keep a Fool, as in old times, our  \nPhilosopher in his legislative character would have required that the \nFool's more notable sayings should be recorded, well knowing that in \nhis privileged freedom of speech, and the monitions and rebukes which \nhe conveyed in a jest, the desiderated information would be contained. \nBut in our present state of manners he could devise no better check \nupon the family historiographer,\u2014no better provision against his sins \nboth of omission and of commission, than that of the village or parish \nchronicle; for in every village or parish he would have had every \nnotable event that occurred within its boundaries duly and \nauthentically recorded. And as it should be the Chronicler's duty to \nkeep a Remembrancer as well as a Register, in which whatever he could \ngather from tradition, or from the recollections of old persons was to \nbe preserved, the real character which every person of local \ndistinction had left behind him among his domestics and his neighbours \nwould be found here, whatever might be recorded upon his monument.\n\nBy these means, one supplying the deficiencies of the other, our \nphilosopher thought a knowledge of the defects and excellencies of \nevery considerable family might be obtained, sufficient for the \npurposes of physiology, and for the public good.\n\nThere was a man in the neighbouring village of Bentley, who he used to \nsay, would have made an excellent Parish Chronicler, an office which \nhe thought might well be united with that of Parish Clerk.[3] This \nperson went by the name of Billy Dutchman: he was a journeyman \nstone-mason, and kept a book wherein he inserted the name of every one \nby whom he had been employed, how many days he had worked in every \nweek, and how many he had been idle, either owing to sickness or any \nother cause, and what money he had earned in each week, summing up the \nwhole at the year's end. His earning in the course of nine and twenty \nyears beginning in 1767, amounts to \u00a3583. 18_s._ 3_d._, being, he \nsaid, upon an average, seven shillings and ninepence a week.\n\n[Footnote 3: Such a Chronicler is old James Long\u2014now 77 years of \nage\u201450 of which he has served in the capacity of Parish Clerk of \nWest-Tarring, in the County of Sussex. There is no by-gone incident in \nthis, or the neighbouring Parishes,\u2014no mere\u2014stone or balk\u2014with which \nhe is not acquainted. Aged and truthful Chronicler!\n\n             \u2014Enjoy thy plainness\n  It nothing ill becomes thee.\u2014\n\nSince the above was written the old man has been gathered to his \nfathers. _Requiescat in pace!_]\n\nThe Doctor would have approved of Jacob Abbott's extension of his own \nplan, and adaptation of it to a moral and religious purpose. Jacob \nAbbott, without any view to the physical importance of such documents, \nadvises that domestic journals should be kept, \u201cLet three or four of \nthe older brothers and sisters of a family agree to write a history of \nthe family, any father would procure a book for this purpose, and if \nthe writers are young, the articles intended for insertion in it might \nbe written first on separate paper, and then corrected and \ntranscribed. The subjects suitable to be recorded in such a book will \nsuggest themselves to every one; a description of the place of \nresidence at the time of commencing the book, with similar \ndescriptions of other places from time to time, in case of removals; \nthe journies or absences of the head of the family or its members; the \nsad scenes of sickness or death which may be witnessed, and the joyous \nones of weddings, or festivities, or holydays; the manner in which the \nmembers are from time to time employed; and pictures of the scenes \nwhich the fire-side group exhibits in the long winter evening, or the \nconversation which is heard, and the plans formed at the supper table \nor in the morning walk.\n\n\u201cIf a family, where it is first established, should commence with such \na record of their own efforts and plans, and the various dealings of \nProvidence towards them, the father and the mother carrying it on \njointly until the children are old enough to take the pen, they would \nfind the work a source of great improvement and pleasure. It would \ntend to keep distinctly in view the great objects for which they ought \nto live; and repeatedly recognizing, as they doubtless would do, the \nhand of God, they would feel more sensibly and more constantly their \ndependence upon him.\u201d\n\n\n\n\nCHAPTER CCXLI.\n\nTHE DOCTOR'S UTOPIA DENOMINATED COLUMBIA.\u2014HIS SCHEME ENTERED UPON\u2014BUT \n\u2018LEFT HALF TOLD\u2019 LIKE \u2018THE STORY OF CAMBUSCAN BOLD.\u2019\n\nI will to satisfy and please myself, make an Utopia of mine own, a new \nAtlantis, a poetical commonwealth of mine own, in which I will freely \ndomineer, build cities, make laws, statutes, as I list myself. And why \nmay I not?\n\nBURTON.\n\n\nThe Doctor's plan would have provided materials for a moral and \nphysiological Cadastre, or Domesday Book. This indeed is the place for \nstating what the reader, knowing as much as he knows of our \nPhilosopher, will not be surprised to hear, that Dr. Dove had \nconceived an Utopia of his own. He fixed it an island, thinking the \nsea to be the best of all neighbours, and he called it Columbia, not \nas pretending that it had been discovered by his \u201cfamous namesake,\u201d \nbut for a reason which the sagacious may divine.\n\nThe scheme of his government had undergone many changes, although from \nthe beginning it was established upon the eternal and immutable \nprinciples of truth and justice. Every alteration was intended to be \nfinal; yet it so happened that, notwithstanding the proposed \nperpetuity of the structure, and the immutability of the materials, he \nfrequently found cause to exercise the imperscriptible and inalienable \nright of altering and improving his own work. He justified this, as \nbeing himself sole legislator, and moreover the only person in \nexistence whose acceptance of the new constitution was necessary for \nits full establishment; and no just objection, he said, could be \nadvanced against any of these changes, if they were demonstrably for \nthe better, not merely innovations, but improvements also; for no \npossible revolution however great, or however suddenly effected, could \noccasion the slightest evil to his Commonwealth. Governments _in \nnubibus_ being mended as easily as they are made, for which, as for \nmany other reasons, they are so much better than any that are now \nactually existing, have existed, or ever will exist.\n\nAt first he denominated his Commonwealth an Iatrarchy, and made the \nArchiatros, or Chief Physician, head of the state. But upon after \nconsideration he became convinced that the cares of general \ngovernment, after all the divisions and subdivisions which could be \nmade, were quite enough for any one head, however capacious and \nhowever strong, and however ably assisted. Columbia therefore was made \nan absolute monarchy, hereditary in the male line, according to the \nSalic law.\n\n  How did he hold sweet dalliance with his crown,\n  And wanton with dominion, how lay down,\n  Without the sanction of a precedent,\n  Rules of most large and absolute extent,\n  Rules which from sense of public virtue spring,\n  And all at once commence a Patriot King![1]\n\nO Simon Bolivar, once called the Liberator, if thou couldst have \nfollowed the example of this less practical but more philosophical \nstatesman, and made and maintained thyself as absolute monarch of thy \nColumbia, well had it been for thy Columbians and for thee! better \nstill for thyself, it may be feared, if thou hadst never been born.\n\n[Footnote 1: CHURCHILL.]\n\nThere was an order of hereditary nobles in the Doctor's Columbia; men \nwere raised to that rank as a just reward for any signal service which \nthey had rendered to the state; but on the other hand an individual \nmight be degraded for any such course of conduct as evinced depravity \nin himself, or was considered as bringing disgrace upon his order. The \nchiefs of the Hierarchy, the Iatrarchy, the Nomarchy and the Hoplarchy \n(under which title both sciences, naval and military, were comprised) \nwere like our Bishops, Peers of the realm by virtue of their station, \nand for life only.\n\nI do not remember what was the scheme of representation upon which his \nHouse of Commons was elected, farther than it commenced with universal \nsuffrage and ascended through several stages, the lowest assembly \nchusing electors for the next above it, so that the choice ultimately \nrested with those who from their education and station of life might \nbe presumed to exercise it with due discretion. Such schemes are \neasily drawn up; making and mending constitutions, to the entire \nsatisfaction of the person so employed, being in truth among the \neasiest things in the world. But like most Utopianizers the legislator \nof this Columbia had placed his Absolute King and his free People \nunder such strict laws, and given such functions to the local \nauthorities, and established such complete and precise order in every \ntything, that the duties of the legislative body were easy indeed; \nthis its very name imported; for he called it the Conservative \nAssembly.\n\n  Nor is Crown-wisdom any quintessence\n  Of abstract truth, or art of Government,\n  More than sweet sympathy, or counterpease\n  Of humours, temper'd happily to please.[2]\n\n[Footnote 2: LORD BROOKE.]\n\nThe legislator of Columbia considered good policy as a very simple \nthing. He said to his King, his Three Estates and his collective \nnation, with the inspired lawgiver \u201cand now Israel what doth the Lord \nthy God require of thee, but to fear the Lord thy God, to walk in all \nhis ways, and to love him, and to serve the Lord thy God with all thy \nheart and with all thy soul: to keep the commandments of the Lord and \nhis statutes, which I command thee, this day, for thy good?\u201d And he \nadded with St. Paul, \u201cnow the end of the commandment is charity, out \nof a pure heart, and of a good conscience, and of faith unfeigned.\u201d\n\nTake care of the pennies, says the frugal old Proverb, and the pounds \nwill take care of themselves. \u201c_Les petites choses_,\u201d says M. de \nCustine, _sont tout ce qu'on_ sent _de l'existence; les grandes se_ \nsavent, _ce qui est tr\u00e8s-diff\u00e9rent._ Take care of little things, was \nthe Doctor's maxim as a legislator, and great ones will then proceed \nregularly and well. He was not ignorant that legislators as well as \nindividuals might be penny-wise and pound foolish; proofs enough he \nhad seen in the conduct of the English Government, and many more and \nmore glaring ones he would have seen if he had lived to behold the \nprogress of \u0153conomical reform and liberal legislation. He also knew \nthat an over-attention to trifles was one sure indication of a little \nmind; but in legislation as in experimental philosophy, he argued, \nthat circumstances which appeared trifling to the ignorant, were \nsometimes in reality of essential importance, that those things are \nnot trifles upon which the comfort of domestic life, the peace of a \nneighbourhood, and the stability of a state depend, and yet all these \ndepend mainly upon things apparently so trifling as common schools and \nparochial government.\n\n\u201cI have ever observed it,\u201d says Ben Jonson, \u201cto have been the office \nof a wise patriot, among the greatest affairs of the state, to take \ncare of the commonwealth of learning. For schools they are the \nseminaries of state; and nothing is worthier the study of a statesman, \nthan that part of the republic which we call the advancement of \nletters.\u201d\n\n\n\n\nCHAPTER CCXLII.\n\nFARTHER REMARKS UPON THE EFFECTS OF SCHISM, AND THE ADVANTAGES WHICH \nIT AFFORDS TO THE ROMISH CHURCH AND TO INFIDELITY.\n\n               \u2014_Io non ci ho interresso\n    Nessun, n\u00e8 vi fui mai, ne manco chieggo\n    Per quel ch'io ne v\u00f2 dir, d'esservi messo.\n  V\u00f2 dir, che senza passion eleggo,\n    E non forzato, e senza pigliar parte;\n    Di dirne tutto quel, ch'intendo e veggo._\n\nBRONZINO PITTORE.\n\n\nOne cause why infidelity gained ground among the middle and the lower \nclasses was, that owing to the increase of population, the growth of \nthe metropolis, and the defects of our Church Establishment, no \nprovision had been made for their religious instruction. Every one \nbelonged to a parish, but in populous parishes a small part only of \nthe parishioners belonged to the Clergyman's flock; his fold in very \nmany places would not have contained half, and in some, not a tenth of \nthem; they were left therefore as stray sheep, for false shepherds and \nfor the wolf. This was the main cause of the increase of dissenters \namong us, and their increase occasioned an increase of infidelity. \nMany of their ministers and more of their students, revolting against \nthe monstrous doctrines of Calvinism, past from one extreme to the \nother, more gradually indeed than their brethren have done in Germany, \nin Geneva and in New England, for they halted awhile on Arian ground, \nbefore they pitched their tents in the debateable land of Socinianism, \nwhere not a few of them afterwards crossed the border. The principle \nof Nonconformity itself led naturally to this consequence; it \nscornfully rejected that reasonable and well-defined submission to \nauthority required by the Church of England, which is the true \nCatholic Church; and thus it encouraged and indeed invited tutors and \npupils at their Academies to make their own immature and \nill-instructed reason the test of all truths. A good and wise man has \nwell remarked that \u201cwhat men take for, or at least assert to be, the \ndictates of their conscience, may often in fact, be only the dictates \nof their pride.\u201d With equal truth also he has said that he who \n\u201cdecides for himself in rejecting what almost all others receive, has \nnot shewn himself at least in one instance to be a \u2018wise man;\u2019\u2014he does \nnot \u2018know that he is a fool.\u2019\u201d\n\nThis cause was continually operating upon their students and younger \nministers during the latter half of the last century. It was suspended \nfirst by the missionary spirit, which called forth a high degree of \nenthusiasm, and gave that feeling its most useful direction, and \nsecondly by the revival of political Puritanism, as soon as the \nsuccessors of the Parliamentary Divines thought themselves strong \nenough to act as a party in the state, and declare war against the \nEstablishment. But as in that time, so in a greater degree at present, \nthe floating population who by no fault of their own are \nextra-parochial as to all purposes of church-worship and religious \ninstruction, are as much endangered by facility of change, as the \nstudents used to be by their boasted liberty of choice. Sectarian \nhistory might supply numerous examples; one may be related here for \nthe extraordinary way in which it terminated. I know not from what \ncommunity of Christians the hero of the tale strayed over to the \nMethodists, but he enjoyed for awhile the dream of perfection, and the \nprivilege of assurance as one of their members. When this excitement \nhad spent itself, he sought for quietness among the Quakers, _thee'd_ \nhis neighbour, wore drab, and would not have pulled off his hat to the \nking. After awhile, from considering, with them, that baptism was a \nbeggarly element, he passed to the opposite extreme; it was not enough \nfor him to have been sprinkled in his infancy, he must be dipt over \nhead and ears in the water, and up he rose, rejoicing as he shook his \ndripping locks, that he was now a Baptist. His zeal then took another \ndirection; he had a strong desire to convert the lost sheep of Israel; \nand off he set from a remote part of the country to engage in single \ncontroversy with a learned Rabbi in one of the Midland counties. Tell \nit not in Duke's-Place! Publish it not in the Magazine of the Society \nfor converting the Jews!\u2014The Rabbi converted him: and if the victor in \nthe dispute had thought proper to take the _spolia opima_ which were \nfairly lost, the vanquished would have paid the penalty, as he \nconceived himself in honour and in conscience bound. He returned home \nglorying in his defeat, a Jew in every thing but parentage and the \noutward and visible sign. The sons of the synagogue are not ambitious \nof making converts, and they did not chuse to adopt him by performing \nthe initiating rites. He obtained it however from a Christian surgeon, \nwho after many refusals, was induced at length in humanity to oblige \nhim, lest, as he solemnly declared he would, he should perform it upon \nhimself.\n\nThey who begin in enthusiasm, passing in its heat and giddiness from \none sect to another, and cooling at every transition, generally settle \nin formalism where they find some substantial worldly motives for \nbecoming fixed; but where the worldly motives are wanting, it depends \nupon temperament and accident whether they run headlong into \ninfidelity, or take refuge from it in the Roman Catholic church. The \npapal clergy in England have always known how to fish in troubled \nwaters; and when the waters are still, there are few among them who \nhave not been well instructed in the art of catching gudgeons. Our \nclergy have never been in the same sense, fishers of men.\n\nIn an epigram written under the portrait of Gibbon, as unquotable at \nlength, as it is unjust in part of the lines which may be quoted, the \nface is said to be\n\n                 \u2014the likeness of one\n  Who through every religion in Europe has run\n  And ended at last in believing in none.\n\nIt was a base epigram which traduced the historian's political \ncharacter for no other reason than that he was not a Whig; and it \nreproached him for that part of his conduct which was truly \nhonourable,\u2014the sincerity with which, when ill-instructed, he became a \nRoman Catholic, and the propriety with which, after full and patient \ninvestigation, he gave up the tenets of the Romish church as \nuntenable. That he proceeded farther, and yielded that which can be \nmaintained against the Gates of Hell, is to be lamented deeply for his \nown sake, and for those in whom he has sown the seeds of infidelity. \nBut the process from change to change is a common one, and the cases \nare few wherein there is so much to extenuate the culpability of the \nindividual. It was not in the self-sufficiency of empty ignorance that \nGibbon and Bayle went astray; generally the danger is in proportion to \nthe want of knowledge; there are more shipwrecks among the shallows \nthan in the deep sea.\n\nDuring the great Rebellion, when the wild beasts had trampled down the \nfences, broken into the vineyard and laid it waste, it is curious to \nobserve the course taken by men who felt for various causes, according \nto their different characters, the necessity of attaching themselves \nto some religious communion. Cottington, being in Spain, found it \nconvenient to be reconciled to the Romish church; the dominant \nreligion being to him, as a politician, the best. Weak and plodding \nmen like Father Cressey took the same turn in dull sincerity: Davenant \nbecause he could not bear the misery of a state of doubt, and was glad \nto rest his head upon the pillow of authority; Goring from remorse; \nDigby (a little later) from ambition, and Lambert, because he was sick \nof the freaks and follies of the sectaries.\n\nTheir \u201copinions and contests,\u201d says Sir Philip Warwick, \u201cflung all \ninto chaos, and this gave the great advantages to the Romanists, who \nwant not their differences among themselves, but better manage them; \nfor they having retained a great part of primitive truths, and having \nto plead some antiquity for their many doctrinal errors and their \nambitious and lucrative encroachments, and having the policy of \nflinging coloquintida into our pot, by our dissentions and follies, \nthey have with the motion of the circle of the wheel, brought \nthemselves who were at the Nadir, to be almost at the Zenith of our \nglobe.\u201d\n\nIn no other age (except in our own and now from a totally different \ncause) did the Papists increase their numbers so greatly in this \nkingdom. And infidelity in all its grades kept pace with popery. \u201cLook \nbut upon many of our Gentry,\u201d says Sanderson, (writing under the \nCommonwealth,) \u201cwhat they are already grown to from what they were, \nwithin the compass of a few years: and then _ex pede Herculem_; by \nthat, guess what a few years more may do. Do we not see some, and \nthose not a few, that have strong natural parts, but little sense of \nreligion turned (little better than professed) Atheists. And other \nsome, nor those a few, that have good affections, but weak and \nunsettled judgements, or (which is still but the same weakness) an \noverweening opinion of their own understandings, either quite turned, \nor upon the point of turning Papists? These be sad things, God \nknoweth, and we all know, not visibly imputable to any thing so much, \nas to those distractions, confusions and uncertainties that in point \nof religion have broken in upon us, since the late changes that have \nhappened among us in church affairs.\u201d\n\nThe Revolution by which the civil and religious liberties of the \nBritish nation were, at great cost, preserved, stopt the growth of \npopery among us for nearly an hundred years: but infidelity meanwhile \nwas little impeded in its progress by the occasional condemnation of a \nworthless book; and the excellent works which were written to expose \nthe sophistry, the ignorance, and the misrepresentations of the \ninfidel authors seldom found readers among the persons to whom they \nmight have been most useful. It may be questioned whether any of \nJeremy Bentham's misbelieving disciples has ever read Berkeley's \nMinute Philosopher, or the kindred work of Skelton which a London \nbookseller published upon Hume's _imprimatur_.\n\n\n\n\nCHAPTER CCXLIII.\n\nBREVITY BEING THE SOUL OF WIT THE AUTHOR STUDIES CONCISENESS.\n\nYou need not fear a surfeit, here is but little, and that light of \ndigestion.\n\nQUARLES.\n\n\nWho was Pompey?\n\n\u201cThe Dog will have his day,\u201d says Shakespeare. And the Dog must have \nhis Chapter say I. But I will defer writing that Chapter till the \nDog-days.\n\n\n\n\nCHAPTER CCXLIV.\n\nTHE AUTHOR VENTURES TO SPEAK A WORD ON CHRISTIAN CHEERFULNESS:\u2014QUOTES \nBEN SIRACH,\u2014SOLOMON,\u2014BISHOP HACKET,\u2014WALTER SAVAGE LANDOR,\u2014BISHOP \nREYNOLDS,\u2014MILTON,\u2014&C.\n\n  --_\u1f08\u03bb\u03bb\u1f70 \u03c3\u1f7a \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03bc\u03b1\u03b8\u1f7c\u03bd, \u03b2\u03b9\u03cc\u03c4\u03bf\u03c5 \u03c0\u03bf\u03c4\u03af \u03c4\u03ad\u03c1\u03bc\u03b1\n  \u03c8\u03c5\u03c7\u1fc7 \u03c4\u1ff6\u03bd \u1f00\u03b3\u03b1\u03b8\u1ff6\u03bd \u03c4\u03bb\u1fc6\u03b8\u03b9 \u03c7\u03b1\u03c1\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2._\n\nSIMONIDES.\n\n\nIn the thirtieth chapter of the Book called Ecclesiasticus, and at the \ntwenty-fifth verse, are these words\n\n  \u201cA cheerful and a good heart will have a care of his meat and diet.\u201d\n\nThis is not the text to a sermon, but the beginning of a Chapter. \nThere is no reason why a Chapter as well as a sermon, should not be \nthus impressively introduced: and if this Chapter should neither be so \nlong as a sermon, nor so dull as those discourses which perchance and \n(I fear) per-likelihood, it may be thy fortune to hear, O Reader, at \nthy parish church, or in phrase nonconformist, to sit under at the \nconventicle, it will be well for thee: for having began to read it, I \ndare say thou wilt peruse it orally, or ocularly to the end.\n\nA cheerful and a good heart, the Doctor had; aye as cheerful and good \na one as ever man was blest with. He held with Bishop Hacket, that \nmelancholy was of all humours the fittest to make a bath for the \nDevil, and that cheerfulness and innocent pleasure preserve the mind \nfrom rust, and the body from putrifying with dulness and distempers; \nwherefore that Bishop of good and merry memory would sometimes say, he \ndid not like to look upon a sour man at dinner, and if his guests were \npleased within, would bid them hang out the white flag in their \ncountenance.\n\n  _Udite, udite amici, un cor giocondo\n           E Rey del Mondo._\n\nAnd if the poet says true (which I will be sworn he does) our Doctor \nmight be more truly King of the World, than Kehama after he had \nperformed his sacrifice.\n\nHis cheerfulness he would not have exchanged for all the bank-bills \nwhich ever bore the signature of Abraham Newland, or his successor \nHenry Hase; he thanked his Maker for it; and that it had been kept \nfrom corruption and made so far good as (with all Christian humility) \nto be self approved; he thanked his heavenly Father also for the free \ngrace vouchsafed him, and his earthly one for having trained him in \nthe way that he should go.\n\n  Cheerful and grateful takers the Gods love\n  And such as wait their pleasures with full hopes;\n  The doubtful and distrustful man Heaven frowns at.[1]\n\n[Footnote 1: BEAUMONT AND FLETCHER.]\n\nBeing thus cheerful and good, he had that care of his meat and diet \nwhich the son of Sirach commends in the text, and notices as an \nindication of cheerfulness and goodness.\n\nUnderstand me, Reader: and understand the author of the Wisdom. It was \nnot such a care of his meat and diet as Apicius has been infamed for \nin ancient, and Darteneuf in modern times; not such as Lucullus was \nnoted for, or Sir William Curtis, with whom Lucullus had he been an \nEnglish East Indian Governor, instead of a Roman Pr\u00e6tor, might have \nbeen well pleased to dine. Read Landor's conversation between Lucullus \nand C\u00e6sar, if thou art a scholar Reader, and if any thing can make \nthee think with respect and admiration of Lucullus, it will be the \nbeautiful strain of feeling and philosophy that thou wilt find there. \nWouldst thou see another work of first-rate genius, not less masterly \nin its kind, go and see Chantrey's bust of Sir William Curtis: and \nwhen thou shalt have seen what he hath made of that countenance, thou \nwilt begin to think it not impossible that a silk purse may be made of \na sow's ear. Shame on me that in speaking of those who have gained \nglory by giving good dinners, I should have omitted the name of \nMichael Angelo Taylor, he having been made immortal for this his great \nand singular merit!\n\nLong before the son of Sirach, Solomon had spoken to the same effect: \n\u201cthere is nothing better for a man than that he should eat and drink, \nand that he should make his soul enjoy good in its labour. This also I \nsaw that it was from the hand of God.\u201d \u201cGo thy way said the wisest of \nmonarchs and of men, in his old age, when he took a more serious view \nof his past life; the honours, pleasures, wealth, wisdom he had so \nabundantly enjoyed; the errors and miscarriages which he had fallen \ninto; the large experience and many observations he had made, of \nthings natural, moral, domestical: civil, sensual, divine: the curious \nand critical inquiry he had made after true happiness, and what \ncontribution all things under the sun could afford thereunto:\u201d\u2014\u201cGo thy \nway,\u201d he said, \u201ceat thy bread with joy, and drink thy wine with a \nmerry heart!\u201d\n\n\u201cInasmuch,\u201d says Bishop Reynolds in his commentary upon this passage, \n\u201cas the dead neither know, nor enjoy any of these worldly blessings; \nand inasmuch as God gives them to his servants in love, and as \ncomfortable refreshments unto them in the days of their vanity, \ntherefore he exhorteth unto a cheerful fruition of them, while we have \ntime and liberty so to do; that so the many other sorrows and \nbitterness which they shall meet with in this life, may be mitigated \nand sweetened unto them. He speaketh not of sensual, epicurean and \nbrutish excess; but of an honest, decent, and cheerful enjoyment of \nblessings, with thankfulness, and in the fear of God.\u201d \u201cA _merry_ \nheart\u201d the Bishop tells us might in this text have been rendered a \n_good_ one; as in other parts of scripture a _sad_ heart is called an \n_evil_ heart. \u201cIt is pleasing unto God,\u201d says the Bishop, \u201cthat when \nthou hast in the fear of his name, and in obedience to his ordinance, \nlaboured, and by his blessing gotten thee thine appointed portion, \nthen thou shouldst, after an honest, cheerful, decent and liberal \nmanner, without further anxiety or solicitousness, enjoy the same. \nThis is the principal boundary of our outward pleasures and delights, \nstill to keep ourselves within such rules of piety and moderation, as \nthat our ways may be pleasing unto God. And this shows us the true way \nto find sweetness in the creature, and to feel joy in the fruition \nthereof; namely, when our persons and our ways are pleasing unto God: \nfor piety doth not exclude, but only moderate earthly delights; and so \nmoderate them, that though they be not so excessive as the luxurious \nand sensual pleasures of foolish epicures, yet they are far more pure, \nsweet and satisfactory, as having no guilt, no gall, no curse, nor \ninward sorrow and terrors attending on them.\u201d\n\nFarther the Bishop observes, that food and raiment being the \nsubstantiall of outward blessings, Solomon has directed unto \ncheerfulness in the one, and unto decency and comeliness in the other. \nHe hath advised us also to let the head lack no ointment, such \nperfumes being an expression of joy used in feasts; \u201cthe meaning is,\u201d \nsays the Bishop, \u201cthat we should lead our lives with as much freeness, \ncheerfulness and sweet delight, in the liberal use of the good \nblessings of God, as the quality of our degree, the decency of our \ncondition, and the rules of religious wisdom, and the fear of God do \nallow us; not sordidly or frowardly denying ourselves the benefit of \nthose good things which the bounty of God hath bestowed upon us.\u201d\n\nIt is the etiquette of the Chinese Court for the Emperor's physicians \nto apply the same epithet to his disease as to himself\u2014so they talk of \nhis most high and mighty diarrh\u0153a.\n\nAt such a point of etiquette the Doctor would laugh\u2014but he was all \nearnestness when one like Bishop Hacket said, \u201cDo not disgrace the \ndignity of a Preacher, when every petty vain occasion doth challenge \nthe honour of a sermon before it. If ever there were _\u03c4\u1f78 \u03b4\u03ad\u03bf\u03bd \u03bf\u1f50\u03ba \u1f10\u03bd \n\u03c4\u1ff6 \u03b4\u03b5\u03cc\u03bd\u03c4\u03b9_,\u2014a good work marred for being done unreasonably,\u201d\u2014(in the \nDoctor's own words, _Grace before a sluttish meal, a dirty table \ncloth_)\u2014\u201cnow it is when grace before meat will not serve the turn, but \nevery luxurious feast must have the benediction of a preacher's pains \nbefore it. _Quis te ferat c\u0153nantem ut Lucullus, concionantem ut Cato?_ \nMuch less is it to be endured, that some body must make a sermon, \nbefore Lucullus hath made a supper. It is such a flout upon our \ncalling methinks, as the Chaldeans put upon the Jews in their \ncaptivity,\u2014they in the height of their jollity must have _one of the \nSongs of Sion_.\u201d\n\nThe Doctor agreed in the main with Lord Chesterfield in his opinion \nupon political dieteticks.\n\n\u201cThe Egyptians who were a wise nation,\u201d says that noble author, \n\u201cthought so much depended upon diet, that they dieted their kings, and \nprescribed by law both the quality and quantity of their food. It is \nmuch to be lamented, that those bills of fare are not preserved to \nthis time, since they might have been of singular use in all \nmonarchical governments. But it is reasonably to be conjectured, from \nthe wisdom of that people, that they allowed their kings no aliments \nof a bilious or a choleric nature, and only such as sweetened their \njuices, cooled their blood, and enlivened their faculties,\u2014if they had \nany.\u201d\n\nHe then shews that what was deemed necessary for an Egyptian King is \nnot less so for a British Parliament. For, \u201csuppose,\u201d he says, \u201ca \nnumber of persons, not over-lively at best, should meet of an evening \nto concert and deliberate upon public measures of the utmost \nconsequence, grunting under the load and repletion of the strongest \nmeats, panting almost in vain for breath, but quite in vain for \nthought, and reminded only of their existence by the unsavoury returns \nof an olio; what good could be expected from such a consultation? The \nbest one could hope for would be, that they were only assembled for \nshew, and not for use; not to propose or advise, but silently to \nsubmit to the orders of some one man there, who, feeding like a \nrational creature, might have the use of his understanding.\n\n\u201cI would therefore recommend it to the consideration of the \nlegislature, whether it may not be necessary to pass an act, to \nrestrain the licentiousness of eating, and assign certain diets to \ncertain ranks and stations, I would humbly suggest the strict \nvegetable as the properest ministerial diet, being exceedingly tender \nof those faculties in which the public is so highly interested, and \nvery unwilling they should be clogged, or incumbered.\u201d\n\n\u201cThe Earl of Carlisle,\u201d says Osborne, in his Traditional Memorials, \n\u201cbrought in the vanity of ante-suppers, not heard of in our \nforefathers' time, and for ought I have read, or at least remember, \nunpractised by the most luxurious tyrants. The manner of which was, to \nhave the board covered at the first entrance of the guests, with \ndishes, as high as a tall man could well reach, filled with the \nchoicest viands sea or land could afford: and all this once seen, and \nhaving feasted the eyes of the invited, was in a manner thrown away, \nand fresh set on to the same height, having only this advantage of the \nother, that it was hot.\n\n\u201cI cannot forget one of the attendants of the King, that at a feast \nmade by this monster in excess, eats to his single share a whole pye, \nreckoned to my Lord at ten pounds, being composed of ambergreece, \nmagisteriall of pearl, musk, &c., yet was so far, (as he told me) from \nbeing sweet in the morning, that he almost poisoned his whole family, \nflying himself, like the Satyr, from his own stink. And after such \nsuppers huge banquets no less profuse, a waiter returning his servant \nhome with a cloak-bag full of dried sweetmeats and confects, valued to \nhis Lordship at more than ten shillings the pound.\u201d\n\nBut, gentle and much esteemed Reader, and therefore esteemed because \ngentle, instead of surfeiting thy body, let me recreate thy mind, with \nthe annexed two Sonnets of Milton, which tell of innocent mirth, and \nthe festive but moderate enjoyment of the rational creature.\n\nTO MR. LAWRENCE.\n\n   LAWRENCE, of virtuous father virtuous son,\n         Now that the fields are dank, and ways are mire,\n         Where shall we sometimes meet, and by the fire\n         Help waste a sullen day, what may be won\n   From the hard season, gaining? time will run\n         On smoother, till Favonius re-inspire\n         The frozen earth, and clothe in fresh attire\n         The lily and rose, that neither sow'd nor spun.\n   What neat repast shall feast us, light and choice,\n         Of Attic taste, with wine, whence we may rise\n         To hear the lute well touch'd, or artful voice\n   Warble immortal notes of Tuscan air?\n        _He who of these delights can judge, and spare\n         To interpose them oft, is not unwise._\n\nTO SYRIAC SKINNER.\n\n   CYRIAC, whose grandsire on the royal bench\n         Of British Themis, with no mean applause\n         Pronounc'd, and in his volumes taught our laws,\n         Which others at their bar so often wrench;\n   To day deep thoughts resolve with me to drench\n        _In mirth, that after no repenting draws:_\n         Let Euclid rest, and Archimedes pause,\n         And what the Swede intends, and what the French.\n   To measure life learn thou betimes, and know\n         Toward solid good what leads the nearest way;\n         For other things mild Heav'n a time ordains,\n  _And disapproves that care, though wise in show,\n         That with superfluous burden loads the day\n         And when God sends a cheerful hour refrains._\n\n\n\n\n     _Thou canst cure the body and the mind,\n      Rare Doctor, with thy two-fold soundest art;\n  Hippocrates hath taught thee the one kind,\n      Apollo and the Muse the other part;\n  And both so well that thou well both dost please,\n  The mind with pleasure, and the corpse with ease._\n\nDAVIES OF HEREFORD.\n\n\n\n\nFRAGMENTS TO THE DOCTOR.\n\n\nA LOVE FRAGMENT FOR THE LADIES,\u2014INTRODUCED BY A CURIOUS INCIDENT WHICH \nTHE AUTHOR BEGS THEY WILL EXCUSE.\n\n  Now will ye list a little space,\n  And I shall send you to solace;\n  You to solace and be blyth,\n  Hearken! ye shall hear belyve\n  A tale that is of verity.\n\nROSWALL AND LILLIAN.\n\n\nA story was told me with an assurance that it was literally true, of a \nGentleman who being in want of a wife, advertised for one, and at the \nplace and time appointed was met by a Lady. Their stations in life \nentitled them to be so called, and the Gentleman as well as the Lady \nwas in earnest. He however unluckily seemed to be of the same opinion \nas King Pedro was with regard to his wife Queen Mary of Aragon, that \nshe was not so handsome as she might be good, so the meeting ended in \ntheir mutual disappointment. C\u0153lebs advertised a second time, \nappointing a different Square for the place of meeting, and varying \nthe words of the advertisement. He met the same Lady,\u2014they recognized \neach other, could not chuse but smile at the recognition, and perhaps \nneither of them could chuse but sigh. You will anticipate the event. \nThe persevering Batchelor tried his lot a third time in the \nnewspapers, and at the third place of appointment he met the equally \npersevering Spinster. At this meeting neither could help laughing. \nThey began to converse in good humour, and the conversation became so \nagreeable on both sides, and the circumstance appeared so remarkable, \nthat this third interview led to a marriage, and the marriage proved a \nhappy one.\n\nWhen Don Argentes Prince of Galdasse had been entrapped into the hands \nof a revengeful woman whose husband he had slain in fair combat, he \nsaid to two handsome widows who were charged every day to punish him \nwith stripes, _que par raison l\u00e0 on se se voit une grande beaut\u00e9 n'a \npas lieu la cruaut\u00e9 ou autre vice_\u2014and the Chronicler of this \ngeneration of the house of Amadis, observes that this assertion _fut \nbien verifi\u00e9 en ces deux jeunes veufues dou\u00e9es de grande beaut\u00e9, \nlesquelles considerans la beaut\u00e9 et disposition de ce jeune chevalier \net la vertu de sa personne, presterent l'oreille aux raisons qu'il \nalleguoit pour son excuse, et aux louanges qu'il leur donnoit de rare \net singuliere beaut\u00e9, de maniere qu'elles eurent piti\u00e9 de luy._\n\n\u201cI can hardly forbear fancying,\u201d says Lord Shaftesbury, \u201cthat if we \nhad a sort of Inquisition, or formal Court of Judicature, with grave \nOfficers and Judges, erected to restrain poetical licence, and in \ngeneral to suppress that fancy and humour of versification, but in \nparticular that most extravagant passion of Love, as it is set out by \nPoets, in its heathenish dress of Venus's and Cupids; if the Poets, as \nringleaders and teachers of this heresy, were under grievous penalties \nforbid to enchant the people by their vein of rhyming; and if the \nPeople, on the other side, were under proportionable penalties, forbid \nto hearken to any such charm, or lend their attention to any \nlove-tale, so much as in a play, a novel, or a ballad; we might \nperhaps see a new Arcadia arising out of this heavy persecution. Old \npeople and young would be seized with a versifying spirit; we should \nhave field conventicles of Lovers and Poets; forests would be filled \nwith romantic Shepherds and Shepherdesses; and rocks resound with \nechoes of hymns and praises offered to the powers of Love. We might \nindeed have a fair chance, by this management, to bring back the whole \ntrain of Heathen Gods, and set our cold Northern Island burning with \nas many altars to Venus and Apollo, as were formerly in Cyprus, Delos, \nor any of those warmer Grecian climates.\u201d\n\nBut I promised you, dear Ladies, more upon that subject which of all \nsubjects is and ought to be the most interesting to you, because it is \nthe most important. You have not forgotten that promise, and the time \nhas now come for fulfilling it.\n\n  Venus, unto thee for help, good Lady, I do call,\n  For thou wert wont to grant request unto thy servants all;\n  Even as thou didst help always \u00c6neas thine own child,\n  Appeasing the God Jupiter with countenance so mild\n  That though that Juno to torment him on Jupiter did preace,\n  Yet for the love he bare to thee, did cause the winds to cease;\n  I pray thee pray the Muses all to help my memory,\n  That I may have ensamples good in defence of feminye.[1]\n\nSomething has been said upon various ways which lead to love and \nmatrimony; but what I have to say concerning imaginative love was \ndeferred till we should arrive at the proper place for entering upon \nit.\n\n[Footnote 1: EDWARD MORE.]\n\nMore or less, imagination enters into all loves and friendships, \nexcept those which have grown with our growth, and which therefore are \nlikely to be the happiest because there can be no delusion in them. \nCases of this kind would not be so frequent in old romances, if they \ndid not occur more frequently in real life than unimaginative persons \ncould be induced to believe, or made to understand.\n\nSir John Sinclair has related a remarkable instance in his \nReminiscences. He was once invited by Adam Smith to meet Burke and Mr. \nWindham, who had arrived at Edinburgh with the intention of making a \nshort tour in the Highlands. Sir John was consulted concerning their \nroute; in the course of his directions he dwelt on the beauty of the \nroad between Dunkeld and Blair;\u2014and added, that instead of being \ncooped up in a post-chaise, they would do well to get out and walk \nthrough the woods and beautiful scenes through which the road passes, \nespecially some miles beyond Dunkeld.\n\nSome three years afterwards Mr. Windham came up to Sir John in the \nHouse of Commons and requested to speak to him for a few moments \nbehind the Speaker's chair. \u201cDo you recollect,\u201d said he, \u201cour meeting \ntogether at Adam Smith's at dinner?\u201d \u201cMost certainly I do.\u201d\n\n\u201cDo you remember having given us directions for our Highland tour, and \nmore especially to stroll through the woods between Dunkeld and \nBlair?\u201d \u201cI do.\u201d\n\nMr. Windham then said, \u201cIn consequence of our adopting that advice, an \nevent took place of which I must now inform you. Burke and I were \nstrolling through the woods about ten miles from Dunkeld, when we saw \na young female sitting under a tree, with a book in her hand. Burke \nimmediately exclaimed, \u2018Let us have a little conversation with this \nsolitary damsel, and see what she is about.\u2019 We accosted her \naccordingly and found that she was reading a recent novel from the \nLondon press. We asked her how she came to read novels, and how she \ngot such books at so great a distance from the metropolis, and more \nespecially one so recently published. She answered that she had been \neducated at a boarding-school at Perth, where novels might be had from \nthe circulating library, and that she still procured them through the \nsame channel. We carried on the conversation for some time, in the \ncourse of which she displayed a great deal of smartness and talent; \nand at last we were obliged, very reluctantly, to leave her, and \nproceed on our journey. We afterwards found that she was the daughter \nof a proprietor of that neighbourhood who was known under the name of \nthe Baron Maclaren. I have never been able,\u201d continued Mr. Windham, \n\u201cto get this beautiful mountain nymph out of my head; and I wish you \nto ascertain whether she is married or single.\u201d And he begged Sir John \nSinclair to clear up this point as soon as possible, for much of his \nfuture happiness depended upon the result of the inquiry.\n\nIf not the most important communication that ever took place behind \nthe Speaker's chair, this was probably the most curious one. Sir John \nlost no time in making the desired inquiry. He wrote to a most \nrespectable clergyman in the neighbourhood where Miss Maclaren lived, \nthe Rev. Dr. Stewart, minister of Moulin; and was informed in reply, \nthat she was married to a medical gentleman in the East Indies of the \nname of Dick. \u201cUpon communicating this to Mr. Windham,\u201d says Sir John, \n\u201che seemed very much agitated. He was soon afterwards married to the \ndaughter of a half-pay officer. I have no doubt, however, that had \nMiss Maclaren continued single, he would have paid her his addresses.\u201d\n\nThis is an example of purely imaginative love. But before we proceed \nwith that subject, the remainder of Sir John Sinclair's story must be \ngiven. Some years afterward he passed some days at Duneira in \nPerthshire, with the late Lord Melville, and in the course of \nconversation told him this anecdote of Mr. Windham. Upon which Lord \nMelville said, \u201cI am more interested in that matter than you imagine. \nYou must know that I was riding down from Blair to Dunkeld in company \nwith some friend, and we called at Baron Maclaren's, where a most \nbeautiful young woman desired to speak with me. We went accordingly to \nthe bank of a river near her father's house, when she said, \u2018Mr. \nDundas, I hear that you are a very great man, and what is much better, \na very good man, I will venture therefore to tell you a secret. There \nis a young man in this neighbourhood who has a strong attachment to \nme, and to confess the truth, I have a great regard for him. His name \nis William Dick; he has been bred to the medical profession; and he \nsays, that if he could get to be a surgeon in the East Indies, he \ncould soon make his fortune there, and would send for me to marry him. \nNow I apply to you, Mr. Dundas, as a great and good man, in hopes that \nyou can do something for us: and be assured that we shall be for ever \ngrateful, if you will procure him an appointment.\u2019\u201d\n\nMr. Dundas was so much struck with the impressive manner of her \naddress, that he took her by the hand and said, \u201cmy good girl, be \nassured that if an opportunity offers, I shall not forget your \napplication.\u201d The promise was not forgotten. It was not long before an \nEast India Director with whom he was dining, told him that he had then \nat his disposal an appointment of surgeon in the East India Company's \nservice, and offered it to him for any one whom he would wish to serve \nin that line. Dundas immediately related his adventure, much to the \namusement of the Director. Mr. Dick obtained the appointment, and was \nsoon able to send for his betrothed. She had several offers in the \ncourse of the voyage and after her arrival, but she refused to listen \nto any one. Her husband attained to great eminence in his profession, \nmade a handsome fortune, came home and purchased an estate in the \nneighbourhood where he was born.\n\nThere is no man among those who in that generation figured in public \nlife, of whom a story like this could be so readily believed as of \nWindham. He was one whose endowments and accomplishments would have \nrecommended him at the Court of Elizabeth,\u2014and whose speeches, when he \ndid not abase himself to the level of his hearers, might have \ncommanded attention in the days of Charles I.\n\n       *       *       *       *       *\n\nA FRAGMENT ON BEARDS.\n\nYet have I more to say which I have thought upon, for I am filled as \nthe moon at the full!\n\nECCLESIASTICUS.\n\n\nThe reader must not expect that we have done with our beards yet; \nshaving, as he no doubt knows but too well, is one of those things at \nwhich we may cut and come again, and in the present Chapter\n\n  To shave, or not to shave, that is the question;\n\na matter which, hath not hitherto been fully considered. The question \nas relates to the expenditure of time, has been, profitably I trust, \ndisposed of; and that of its effect upon health has been, as Members \nof Parliament say, poo-pooh'd. But the propriety of the practice is \nyet to be investigated upon other grounds.\n\nVan Helmont tells us that Adam was created without a beard, but that \nafter he had fallen and sinned, because of the sinful propensities \nwhich he derived from the fruit of the forbidden Tree, a beard was \nmade part of his punishment and disgrace, bringing him thus into \nnearer resemblance with the beasts towards whom he had made his nature \napproximate; \u201c_ut multorum quadrupedum compar, socius et similis \nesset, eorundem signaturam pr\u00e6 se ferret, quorum more ut salax, ita et \nvultum pilis hirtum ostenderet._\u201d The same stigma was not inflicted \nupon Eve, because even in the fall she retained much of her original \nmodesty, and therefore deserved no such opprobrious mark.\n\nVan Helmont observes also that no good Angel ever appears with a \nbeard, and this, he says, is a capital sign by which Angels may be \ndistinguished,\u2014a matter of great importance to those who are in the \nhabit of seeing them. \u201c_Si apparuerit barbatus Angelus, malus esto. \nEud\u00e6mon enim nunquam barbatus apparuit, memor casus ob quem viro barba \nsuccrevit._\u201d He marvelled therefore that men should suppose the beard \nwas given them for an ornament, when Angels abhor it, and when they \nsee that they have it in common with he-goats. There must be something \nin his remark; for take the most beautiful Angel that ever Painter \ndesigned, or Engraver copied, put him on a beard, and the celestial \ncharacter will be so entirely destroyed, that the simple appendage of \na tail will cacodemonize the Eud\u00e6mon.\n\nThis being the belief of Van Helmont, who declares that he had \nprofited more by reveries and visions than by study, though he had \nstudied much and deeply, ought he, in conformity to his own belief, to \nhave shaved, or not? Much might be alleged on either side: for to wear \nthe beard might seem in a person so persuaded, a visible sign of \nsubmission to the Almighty will, in thus openly bearing the badge of \npunishment, the mark of human degradation which the Almighty has been \npleased to appoint: but, on the other hand, a shaven face might seem \nwith equal propriety, and in like manner denote, a determination in \nthe man to put off, as far as in him lay this outward and visible sign \nof sin and shame, and thereby assert that fallen nature was in him \nregenerate,\n\n  _Belle est vraiment l'opinion premiere;\n   Belle est encores l'opinion derniere;\n   A qui des deux est-ce doncq' que je suis?_[1]\n\n[Footnote 1: PASQUIER.]\n\nWhich of the two opinions I might incline to is of no consequence, \nbecause I do not agree with Van Helmont concerning the origin of the \nbeard; though as to what he affirms concerning good Angels upon his \nown alleged knowledge, I cannot contradict him upon mine, and have \nmoreover freely confessed that when we examine our notions of Angels \nthey are found to support him. But he himself seems to have thought \nboth opinions probable, and therefore, according to the casuists, \nsafe; so, conforming to the fashion of his times, without offence to \nhis own conscience, he neither did the one thing, nor the other; or \nperhaps it may be speaking more accurately to say that he did both; \nfor he shaved his beard, and let his mustachios grow.\n\nUpon this subject, P. Gentien Hervet, Regent of the College at Orleans \nprinted three discourses in the year 1536. In the first of these _De \nradend\u00e2 barb\u00e2_, he makes it appear that we are bound to shave the \nbeard. In the second _De alend\u00e2 barb\u00e2_, he proves we ought to let the \nbeard grow. And in the third _De vel radend\u00e2 vel alend\u00e2 barb\u00e2_ he \nconsiders that it is lawful either to shave or cultivate the beard at \npleasure. \u201c_Si bien_,\u201d says the Doctor in Theology, M. Jean Baptiste \nThiers, in his grave and erudite _Histoire des Perruques_, published \n_aux depens de l'Autheur_, at Paris in 1690,\u2014_si bien, que dans la \npens\u00e9e de ce s\u00e7avant Theologien, le question des barbes, courtes ou \nlongues, est une question tout-a-fait problematique, et o\u00f9 par \nconsequent on peut prendre tel party que l'on veut, pour ou contre._\n\n\n[The following Extracts were to have been worked up in this Chapter.]\n\nD'Israeli quotes an author who, in his Elements of Education, 1640, \nsays, \u201cI have a favourable opinion of that young gentleman who is \ncurious in fine mustachios. The time he employs in adjusting, dressing \nand curling them, is no lost time: for the more he contemplates his \nmustachios, the more his mind will cherish, and be animated by, \nmasculine and courageous notions.\u201d\n\n\nThere are men whose beards deserve not so honourable a grave as to \nstuff a botcher's cushion, or to be entombed in an ass's packsaddle.\n\nSHAKSPEARE.\n\n\n\u201cHuman felicity,\u201d says Dr. Franklin, \u201cis produced not so much by great \npieces of good fortune that seldom happen, as by little advantages \nthat occur every day. Thus if you teach a poor young man to shave \nhimself and keep his razor in order, you may contribute more to the \nhappiness of his life than in giving him a thousand guineas. This sum \nmay be soon spent, the regret only remaining of having foolishly \nconsumed it: but in the other case he escapes the frequent vexation of \nwaiting for barbers, and of their sometimes dirty fingers, offensive \nbreaths and dull razors; he shaves when most convenient to him, and \nenjoys daily the pleasure of its being done with a good instrument.\u201d\n\n\n                 By Jupiter,\n  Were I the wearer of Antonius' beard\n  I would not shave 't to day.\n\nSHAKSPEARE.\n\n\nD'Israeli says that a clergyman who had the longest and largest beard \nof any Englishman in Elizabeth's reign, gave as a reason for wearing \nit the motive it afforded \u201cthat no act of his life might be unworthy \nthe gravity of his appearance.\u201d\n\n       *       *       *       *       *\n\nFRAGMENT ON MORTALITY.\n\n\nWhen Fuller in his Pisgah Sight of Palestine, comes to the city of \nAigalon, where Elon, Judge of Israel, was buried, \u201cof whom nothing \nelse is recorded save his name, time of his rule (ten years), and \nplace of his interment; slight him not he says, because so little is \nreported of him, it tending much to the praise of his policy in \npreventing foreign invasions, and domestic commotions, so that the \nland enjoyed peace, as far better than victory, as health is to be \npreferred before a recovery from sickness. Yea, times of much doing \nare times of much suffering, and many martial achievements are rather \nfor the Prince's honour, than the people's ease.\u201d\n\n\u201cTo what purpose,\u201d says Norris, \u201cshould a man trouble both the world's \nand his own rest, to make himself great? For besides the emptiness of \nthe thing, the Play will quickly be done, and the Actors must all \nretire into a state of equality, and then it matters not who \npersonated the Emperor, or who the Slave.\u201d\n\nThe Doctor's feelings were in unison with both these passages;\u2014with \nthe former concerning the quiet age in which it was his fortune to \nflourish; and with the latter in that it was his fortune to flourish \nin the shade. \u201cIt is with times,\u201d says Lord Bacon, \u201cas it is with \nways; some are more up hill and down hill, and some are more flat and \nplain; and the one is better for the liver, and the other for the \nwriter.\u201d\n\nHe assented also to the Christian-Platonist of Bemerton when he asked, \n\u201cto what purpose should a man be very earnest in the pursuit of Fame? \nHe must shortly die, and so must those too who admire him.\u201d But \nnothing could be more opposed to his way of thinking than what follows \nin that philosopher,\u2014\u201cNay, I could almost say, to what purpose should \na man lay himself out upon study and drudge so laboriously in the \nmines of learning? He is no sooner a little wiser than his brethren, \nbut Death thinks him ripe for his sickle; and for aught we know, after \nall his pains and industry, in the next world, an ideot, or a mechanic \nwill be as forward as he.\u201d In the same spirit Horace Walpole said in \nhis old age, \u201cWhat is knowledge to me, who stand on the verge, and \nmust leave my old stores as well as what I may add to them,\u2014and how \nlittle could that be!\u201d\n\nWhen Johnson was told that Percy was uneasy at the thought of leaving \nhis house, his study, his books\u2014when he should die,\u2014he replied\u2014\u201ca man \nneed not be uneasy on these grounds, for as he will retain his \nconsciousness, he may say with the Philosopher, _omnia mea mecum \nporto._\u201d\n\n\u201cLet attention,\u201d says the thoughtful John Miller in his Bampton \nLectures, which deserve to be side by side with those of the lamented \nVan Mildert, \u201clet attention be requested to what seems here an \naccessory sign of the adaptation of all our heavenly Father's dealings \nto that which he \u2018knows to be in man\u2019\u2014I mean his merciful shortening \nof the term of this present natural life, subsequently to the period \nwhen all-seeing justice had been compelled to destroy the old world \nfor its disobedience.\n\n\u201cI call it merciful, because, though we can conceive no length of day \nwhich could enable man with his present faculties to exhaust all that \nis made subject to his intellect, yet observing the scarcely credible \nrapidity of some minds and the no less wonderful retention of others, \nwe may well conceive a far severer, nay too severe a test of \nresignation and patience to arise from length of years. To learn is \npleasant; but to be \u2018ever learning, and never able to come to sure \nknowledge of the truth,\u2019 (if it were only in matters of lawful and \ncurious and ardent speculation,) is a condition which we may well \nimagine to grow wearisome by too great length of time. \u2018Hope delayed\u2019 \nmight well \u2018make the heart sick\u2019 in many such cases. We may find an \ninfidel amusing himself on the brink of the grave with many imaginary \nwishes for a little longer respite, that he might witness the result \nof this or that speculation; but I am persuaded that the heart which \nreally loves knowledge most truly and most wisely will be affected \nvery differently. From every fresh addition to its store (as far as \nconcerns itself,) it will only derive increase to that desire \nwherewith it longs to become disentangled altogether from a state of \nimperfection, and to be present in the fulness of that light, wherein \n\u2018every thing that is in part shall be done away.\u2019 Here, then, in one \nof the most interesting and most important of all points (the \nshortening of human life) we find a representation in Scripture which \nmay be accounted favourable to its credibility and divine authority on \nthe safest grounds of reason and experience. For certainly, as to the \nbare matter of fact, such representation corresponds in the strictest \nmanner (as far as we have known and have seen) with the state of life \nas at present existing; and accepting it as true, we can perceive at \nonce, a satisfactory explanation of it by referring it, as a provision \nfor man's well being, to the wisdom and mercy of an Omnipotent Spirit \nwho knew, and knows \u2018what is in man.\u2019\u201d\n\n       *       *       *       *       *\n\nFRAGMENT OF SIXTH VOLUME.\n\n\nReader, we are about to enter upon the sixth volume of this our Opus; \nand as it is written in the forms of Herkeru, Verily the eye of Hope \nis upon the high road of Expectation.\n\nWell begun, says the Proverb, is half done. Horace has been made to \nsay the same thing by the insertion of an apt word which pentametrizes \nthe verse,\n\n  _Dimidium facti qui bene c\u00e6pit habet._\n\nD. Juan de Villagutierre Soto-Mayor in setting forth the merits of \nColumbus for having discovered the New World, and thereby opened the \nway for its conquest by the Spaniards, observes that _el principio en \ntodas las operaciones humanas es el mas dificultoso estado; y assi una \nvez vencido, se reputa y debe reputarse por la mitad della obra, \u00f2 por \nla principal de ella; y el proseguir despues en lo comenzado no \ncontiene tanta dificultad._\n\nWhen Gabriel Chappuis dedicated the eighteenth book of Amadis, by him \ntranslated from the Spanish, to the Noble and Virtuous Lord Jan \nAnthoine Gros, Sieur de S. Jouere, &c., he says, after a preamble of \neulogies upon the Dedicates and the Book, _Vous recevrez donc, s'il \nvous plaist ce petit livre d'aussy bon \u0153il que ont fait ceux ausquels \nj'ay dedi\u00e9 les trois livres precedens, m'asseurant que s'il vous \nplaist en avoir la lecture, vous y trouverez grande delectation, comme \n\u00e0 la verit\u00e9 l'histoire qui y est descrite, et mesmes en tous les \nprecedens et en ceux qui viendront apres, a est\u00e9 invent\u00e9e pour \ndelecter; mais avec tant de beaux traits, et une infinit\u00e9 de divers \naccidens et occurrences qu'il est impossible qu'avec le plaisir et le \ndelectation, l'on n'en tire un grand proffet, comme vous \nexperementerez, moyennant la grace de Dieu._\n\n       *       *       *       *       *\n\n_J'ay fait le pr\u00e9c\u00e9dent Chapitre un peu court; peut-\u00eatre que celui-ce \nsera plus long; je n'en suis pourtant pas bien assur\u00e9, nous l'allons \nvoir._\n\nSCARRON.\n\n\nDeborah's strong affection for her father was not weakened by \nmarriage; nor his for her by the consequent separation. Caroline \nBowles says truly, and feelingly and beautifully,\n\n  It is not love that steals the heart from love;\n  'Tis the hard world and its perplexing cares,\n  Its petrifying selfishness, its pride,\n  Its low ambition, and its paltry aims.\n\nThere was none of that \u201cpetrifying selfishness\u201d in the little circle \nwhich lost so much when Deborah was removed from her father's \nparsonage. In order that that loss might be less painfully felt, it \nwas proposed by Mr. Allison that Sunday should always be kept at the \nGrange when the season or the weather permitted. The Doctor came if he \ncould; but for Mrs. Dove it was always to be a holiday.\n\n\u201cThe pleasures of a volatile head,\u201d says Mrs. Carter, \u201care much less \nliable to disappointment, than those of a sensible heart.\u201d For such as \ncan be contented with rattles and raree-shows, there are rattles and \nraree-shows in abundance to content them; and when one is broken it is \nmighty easily replaced by another. But the pleasures arising from the \nendearments of social relations, and the delicate sensibilities of \nfriendly affection, are more limited, and their objects \nincontrovertible; they are accompanied with perpetual tender \nsolicitude, and subject to accidents not to be repaired beneath the \nSun. It is no wonder however that the joys of folly should have their \ncompletion in a world with which they are to end, while those of \nhigher order must necessarily be incompleat in a world where they are \nonly to begin.[1]\n\n[Footnote 1: From the writing of the latter paragraph I should judge \nthis to be one of the latest sentences Southey ever wrote.\u2014In the MS. \nit was to have followed c. cxxxv. vol. iv. p. 361.]\n\n       *       *       *       *       *\n\nFRAGMENT WHICH WAS TO HAVE ANSWERED THE QUESTION PROPOSED IN THE TWO \nHUNDRED AND FORTY-SECOND CHAPTER.\n\n_Io udii gi\u00e0 dire ad un valente uomo nostro vicino, gli uomini abbiano \nmolte volte bisogno s\u00ec di lagrimare, come di ridere; e per tal cagione \negli affermava essere state da principio trovate le dolorose favole, \nche si chiamarono Tragedie, accioche raccontate ne' teatri, come in \nqual tempo si costumava di fare, tirassero le lagrime agli occhi di \ncoloro, che avevano di ci\u00f2 mestiere; e cosi eglino piangendo della \nloro infirmita guarissero. Ma come ci\u00f2 sia a noi non ist\u00e0 bene di \ncontristare gli animi delle persone con cui favelliamo; massimamente \ncol\u00e0 dove si dimori per aver festa e sollazzo, e non per piagnere; che \nse pure alcuno \u00e8, che infermi per vaghezza di lagrimare, assai leggier \ncosa fia di medicarlo con la mostarda forte, o porlo in alcun luogo al \nfumo._\n\nGALATEO, DEL M. GIOVANNI DELLA CASA.\n\n\nThe Reader may remember, when he is thus reminded of it, that I \ndelayed giving an account of Pompey, in answer to the question who he \nwas, till the Dog-days should come. Here we are, (if _here_ may be \napplied to time) in the midst of them, July 24, 1830.\n\nHorace Walpole speaks in a letter of two or three Mastiff-days so much \nfiercer were they that season than our common Dog-days. This year they \nmight with equal propriety be called Iceland-Dog-days. Here we are \nwith the thermometer every night and morning below the temperate \npoint, and scarcely rising two degrees above it at middle day. And \nthen for weather;\u2014as Voiture says, _Il pleut pla-ple-pli-plo-plus._\n\nIf then as Robert Wilmot hath written, \u201cit be true that the motions of \nour minds follow the temperature of the air wherein we live, then I \nthink the perusing of some mournful matter, tending to the view of a \nnotable example, will refresh your wits in a gloomy day, and ease your \nweariness of the louring night:\u201d and the tragical part of my story \nmight as fitly be told now in that respect, as if \u201cweary winter were \ncome upon us, which bringeth with him drooping days and weary nights.\u201d \nBut who does not like to put away tragical thoughts? Who would not \nrather go to see a broad farce than a deep tragedy? Sad thoughts even \nwhen they are medicinal for the mind, are as little to the mind's \nliking, as physic is grateful to the palate when it is needed most.\n\n       *       *       *       *       *\n\nFRAGMENT ON HUTCHINSON'S WORKS.[1]\n\n[Footnote 1: A Chapter was to have been devoted to the Hutchinsonian \nphilosophy, and I am inclined to believe that this was a part of it.]\n\n\nThese superstitions are unquestionably of earlier date than any \nexisting records, and commenced with the oldest system of idolatry, \nthe worship of the heavenly bodies. Hutchinson's view is that when \nMoses brought the Jews out of their captivity, all men believed that \n\u201cFire, Light, or the Operation of the Air, did every thing in this \nmaterial system:\u201d those who believed rightly in God, knew that these \nsecondary causes acted as his instruments, but \u201cthose who had fallen \nand lost communication with the Prophets and the truth of tradition, \nand were left to reason, (though they reasoned as far as reason could \nreach) thought the Heavens of a divine nature, and that they not only \nmoved themselves and the heavenly bodies but operated all things on \nearth; and influenced the bodies, and governed the minds and fortunes \nof men: and so they fell upon worshipping them, and consulting them \nfor times and seasons.\u201d \u201cThe Devil,\u201d he says, \u201cchose right; this was \nthe only object of false worship which gave any temptation; and it had \nvery specious inducements.\u201d And it was because he thus prevailed over \n\u201cthe Children of disobedience,\u201d that the Apostle stiles him \u201cthe \nPrince of the Powers of the Air.\u201d \u201cThis made the Priests and \nPhysicians of the antient heathen cultivate the knowledge of these \nPowers, and afterwards made them star-gazers and observe the motions \nof those bodies for their conjunctions and oppositions, and all the \nstuff of their lucky and unlucky days and times, and especially to \nmake advantage of their eclipses, for which they were stiled Magi, and \nlooked upon as acquaintance of their Gods; and so much of the latter \nas is of any use, and a great deal more, we are obliged to them for.\u201d \n\u201cBut these,\u201d he says, \u201cwho thought that the Heavens ordered the events \nof things by their motions and influences, and that they were to be \nobserved and foreseen by men, robbed God of his chief attributes, and \nwere ordered then, and ought still, to be punished with death.\u201d\n\nHutchinson is one of the most repulsive writers that ever produced any \neffect upon his contemporaries. His language is such as almost \njustified Dr. Parr in calling it the Hutchinsonian jargon; and his \nsystem is so confusedly brought forward that one who wishes to obtain \neven a general knowledge of it, must collect it as he can from \npassages scattered through the whole of his treatises. Add to these \ndisrecommendations that it is propounded in the coarsest terms of \ninsolent assumption, and that he treats the offence of those who \nreject the authority of scripture,\u2014that is of his interpretation of \nHebrew, and his exposition of the Mosaic philosophy, as \u201can infectious \nscurvy or leprosy of the soul which can scarcely be cured by any thing \nbut eternal brimstone.\u201d\n\nThe Paradise Lost, he calls, \u201cthat cursed farce of Milton, where he \nmakes the Devil his hero:\u201d and of the ancient poets and historians he \nsays that \u201cthe mischief which these vermin did by praising their \nheroes in their farces or princes for conquering countries, and \nthereby inciting other princes to imitate them were the causes of the \ngreatest miseries that have befallen mankind.\u201d But Sir Isaac Newton \nwas the great object of his hatred. \u201cNothing but villainy,\u201d he said, \n\u201cwas to be expected from men who had made a human scheme, and would \nconstrue every text concerning it, so as to serve their purpose; he \ncould only treat them as the most treacherous men alive. I hope,\u201d he \nsays, \u201cI have power to forgive any crimes which are committed only \nagainst myself; I am not required, nor have I any power to forgive \ntreason against the king, much less to forgive any crimes whereby any \nattempt to dispossess Jehovah Aleim. Nay, if I know of them and do not \nreveal them, and do not my endeavour to disappoint them in either, I \nam accessary. I shall put these things where I can upon the most \ncompassionate side; the most favourable wish I can make for them is, \nthat they may prove their ignorance so fully, that it may abate their \ncrimes; but if their followers will shew that he or his accomplices \nknew anything, I must be forced to make Devils of them. There are many \nother accidents besides design or malice, which make men \natheists,\u2014studying or arguing to maintain a system, forged by a man \nwho does not understand it, and in which there must be some things \nfalse, makes a man a villain whether he will or no.\n\n\u201cHe, (Newton) first framed a philosophy, which is two thirds of the \nbusiness of the real scriptures, and struck off the rest. And when he \nfound his philosophy was built upon, and to be supported by emptiness, \nhe was forced to patch up a God to constitute space. His equipage \nappears to have been the translation of the apostate Jews, and some \nblind histories of the modern heathen _Deus_, and an empty head to \nmake his _Deus_; Kepler's banter of his powers, and some tacit \nacknowledgements as he only supposed, of the ignorantest heathens; an \nair-pump to make, and a pendulum or swing to prove a vacuum; a \nloadstone, and a bit of amber, or jet, to prove his philosophy; a \ntelescope, a quadrant, and a pair of compasses to make infinite \nworlds, circles, crooked lines, &c.; a glass bubble, prisms and \nlenses, and a board with a hole in it, to let light into a dark room \nto form his history of light and colours; and he seems to have spent \nhis time, not only when young, as some boys do, but when he should \nhave set things right, in blowing his phlegm through a straw, raising \nbubbles, and admiring how the light would glare on the sides of them.\u201d\n\nNo mention of Hutchinson is made in Dr. Brewster's Life of Newton, his \nsystem was probably thought too visionary to deserve notice, and the \nauthor unworthy of it because he had been the most violent and \nfoul-mouthed of all Sir Isaac's opponents. The Mathematical Principles \nof Natural philosophy, he called a cobweb of circles and lines to \ncatch flies. \u201cMathematics,\u201d he said, \u201care applicable to any _data_, \nreal or imaginary, true or false, more pestilent and destructive \npositions had been fathered upon that science than upon all others put \ntogether, and mathematicians had been put to death, both by Heathens \nand Christians for attributing much less to the heavenly bodies than \nNewton had done.\u201d He compared his own course of observations with \nNewton's. His had been in the dark bowels of the earth, with the \ninspired light of scripture in his hand,\u2014there he had learnt his \nHebrew, and there he had studied the causes and traced the effects of \nthe Deluge. \u201cThe opportunities,\u201d he said, \u201cwere infinitely beyond what \nany man can have by living in a box, peeping out at a window, or \nletting the light in at a hole: or in separating and extracting the \nspirit from light, which can scarce happen in nature, or from \nrefracting the light, which only happens upon the rainbow, bubbles, \n&c., or by making experiments with the loadstone, talc or amber, which \ndiffer in texture from most other bodies, and are only found in masses \nof small size; or by arranging a pendulum, which perhaps has not a \nparallel case in nature: or by the effects produced by spirit or light \nupon mixing small parcels of extracted fluids or substances, scarce \none of which ever happened, or will happen in nature: or by taking \ncases which others have put, or putting cases which never had, nor \never will have any place in nature: or by forming figures or lines of \ncrooked directions of motions or things, which most of them have no \nplace, so the lines no use in nature, other than to serve hypotheses \nof imaginary Powers, or courses, which always have been useless, when \nany other Powers, though false, have been assigned and received; and \nmust all finally be useless, when the true Powers are shewn.\u201d\n\nSuch passages show that Hutchinson was either grossly incapable of \nappreciating Newton's discoveries, or that he wilfully and maliciously \ndepreciated them. His own attainments might render the first of these \nconclusions improbable, and the second would seem still more so upon \nconsidering the upright tenour of his life. But the truth seems to be, \nthat having constructed a system with great labour, and no little \nability, upon the assumption that the principles of natural philosophy \nas well as of our faith, are contained in the scriptures, and that the \ntrue interpretation of scripture depended upon the right understanding \nof the Hebrew primitives, which knowledge the apostate Jews had lost, \nand he had recovered, his belief in this system had all the \nintolerance of fanaticism or supposed infallibility; and those who \nstrongly contravened it, deserved in his opinion the punishments \nappointed in the Mosaic law for idolatry and blasphemy. Newton and \nClarke were in this predicament. Both, in his judgement, attributed so \nmuch to secondary causes,\u2014those Powers which had been the first \nobjects of idolatry, that he considered their Deity to be nothing more \nthan the Jupiter of the philosophizing heathens; and he suspects that \ntheir esoteric doctrine resolved itself into Pantheism. Toland indeed \nhad told him that there was a scheme in progress for leading men \nthrough Pantheism and Atheism, and made him acquainted with all their \ndesigns, divine or diabolical, and political or anarchical! and all \nthe villanies and forgeries they had committed to accomplish them. \nFirst they sought to make men believe in a God who could not punish, \nand then\u2014that there was no God, and Toland was engaged, for pay, in \nthis scheme of propagandism, \u201cbecause he had some learning, and more \nloose humour than any of them.\u201d The Pantheisticon was written with \nthis view. Toland was only in part the author, other hands assisted, \nand Hutchinson says, he knew \u201cthere was a physician, and a patient of \nhis a divine, who was very serviceable in their respective stations in \nprescribing proper doses, even to the very last.\u201d But they \u201ccarried \nthe matter too far,\u201d \u201cthey discovered a secret which the world had not \ntaken notice of, and which it was highly necessary the world should \nknow.\u201d For \u201cthough it be true to a proverb, that a man should not be \nhanged for being a fool, they shewed the principles of these men so \nplainly, which were to have no superior, to conform to any religion, \nlaws, oaths, &c., but be bound by none, and the consequences of \npropagating them, that they thereby shewed the wisdom of the heathen \npeople, who because they could not live safely, stoned such men; and \nthe justice of the heathen Emperors and Kings, who put such to death, \nbecause they could have no security from them, and if their doubts, or \nnotions had prevailed, all must have gone to anarchy or a \ncommonwealth, as it always did, when and where they neglected to cut \nthem off.\u201d\n\nThat atheism had its propagandists then as it has now is certain, and \nno one who has watched the course of opinion among his contemporaries \ncan doubt that Socinianism, or semi-belief, gravitates towards \ninfidelity. But to believe that Newton and Clarke were engaged in the \nscheme which is here imputed to them, we must allow more weight to \nToland's character than to theirs, and to Hutchinson's judgement.\n\nWhat has here been said of Hutchinson exhibits him in his worst \nlight,\u2014and it must not hastily be concluded that because he breathed \nthe fiercest spirit of intolerance, he is altogether to be disliked as \na man, or despised as an author. Unless his theory, untenable as it \nis, had been constructed with considerable talent, and supported with \nno common learning,\u2014he could never have had such men as Bishop Horne \nand Jones of Nayland among his disciples. Without assenting to his \nsystem, a biblical student may derive instruction from many parts of \nhis works.\n\nThere is one remarkable circumstance in his history. When he was a \nmere boy a stranger came to board with his father, who resided at \nSpennythorn in the North-Riding of Yorkshire, upon an estate of forty \npounds a year. The father's intention was to educate this son for the \noffice of steward to some great landed proprietor, and this stranger \nagreed to instruct him in every branch of knowledge requisite for such \nan employment, upon condition of being boarded free of expence, \nengaging at the same time to remain till he had completed the boy's \neducation. What he had thus undertaken he performed well; \u201che was, \nperhaps,\u201d says Hutchinson, \u201cas great a mathematician as either of \nthose whose books he studied, and taught me as much as I could see any \nuse for, either upon the earth or in the heavens, without poisoning me \nwith any false notions fathered upon the mathematics.\u201d The curious \npart of this story is that it was never known who this scientific \nstranger was, for he carefully and effectually concealed every thing \nthat could lead to a discovery. Hutchinson was born in 1674, and his \neducation under this tutor was completed at the age of nineteen.\n\n       *       *       *       *       *\n\nFRAGMENT RELATIVE TO THE GRAMMAR SCHOOL AT DONCASTER AND THE LIVING OF \nROSSINGTON.[1]\n\n[Footnote 1: The Parish of Rossington in the union and soke of \nDoncaster was for many generations the seat of the Fossard and Mauley \nfamilies. In the reign of Henry VII., it was granted by that monarch \nto the corporation of Doncaster.\n\nThe following extract is from Mr. John Wainwright's History and \nAntiquities of Doncaster and Conisbro'.\n\n\u201cConnected with the history of this village, is a singular and curious \nspecimen of Egyptian manners, as practised by the itinerant gypsies of \nthe British Empire. In a letter, which we had the pleasure of \nreceiving from the Rev. James Stoven, D.D. the worthy and learned \nrector of this place, it is remarked, that about one hundred and \ntwenty years ago, the gypsies commenced here a curious custom, which \nthey practised once in almost every year, occasioned by the interment, \nin the churchyard of this place, (of) one of their principal leaders, \nMr. Charles Bosville, on the 30th of June, 1708 or 9. Having, from a \nboy, been much acquainted with this village, I have often heard of \ntheir (the gypsies) abode here, and with them Mr. James Bosville, \ntheir king, under whose authority they conducted themselves with great \npropriety and decorum, never committing the least theft or offence. \nThey generally slept in their farmers' barns, who, at those periods, \nconsidered their property to be more safely protected than in their \nabsence. Mr. Charles Bosville (but how related to the king does not \nappear,) was much beloved in this neighbourhood, having a knowledge of \nmedicine, was very attentive to the sick, well bred in manners, and \ncomely in person. After his death, the gypsies, for many years, came \nto visit his tomb, and poured upon it hot ale; but by degrees they \ndeserted the place,\u2014(These circumstances must yet hang on their \nremembrance; as, only a year ago, 1821, an ill drest set of them \nencamped in our lanes, calling themselves Boswell's.)\u2014These words in \nthe parentheses came within my own knowledge.\u201d\n\nIt is added in a note\u2014\u201c_Boswell's Gang_, is an appellation, very \ngenerally applied to a collection of beggars, or other idle \nitinerants, which we often see encamped in groups in the lanes and \nditches of this part of England.\u201d\n\nIn quoting this, I by no means assent to the statement that Gypsies \nare Egyptians.\u2014They are of Hindostanee origin.]\n\n\nThe Grammar school was next door to Peter Hopkins's, being kept in one \nof the lower apartments of the Town Hall. It was a free school for the \nsons of freemen, the Corporation allowing a salary of \u00a350. _per annum_ \nto the schoolmaster, who according to the endowment must be a \nclergyman. That office was held by Mr. Crochley, who had been bred at \nWestminster, and was elected from thence to Christ Church, Oxford in \n1742. He came to Doncaster with a promise from the Corporation that \nthe living of Rossington, which is in their gift and is a valuable \nbenefice, should be given him provided he had fifty scholars when it \nbecame vacant. He never could raise their numbers higher than \nforty-five; the Corporation adhered to the letter of their agreement; \nthe disappointment preyed on him, and he died a distressed and \nbroken-hearted man.\n\nYet it was not Crochley's fault that the school had not been more \nflourishing. He was as competent to the office as a man of good \nnatural parts could be rendered by the most compleat course of \nclassical education. But in those days few tradesmen ever thought of \nbestowing upon their sons any further education than was sufficient to \nqualify them for trade; and the boys who were desirous to be placed \nthere, must have been endued with no ordinary love of learning, for a \ngrammar school is still any thing rather than a _Ludus Literarius_.\n\nTwo or three years before the Doctor's marriage a widow lady came to \nsettle at Doncaster, chiefly for the sake of placing her sons at the \nGrammar School there, which though not in high repute was at least \nrespectably conducted. It was within five minutes walk of her own \ndoor, and thus the boys had the greatest advantage that school-boys \ncan possibly enjoy, that of living at home, whereby they were saved \nfrom all the misery and from most of the evil with which \nboarding-schools, almost without an exception, abounded in those days, \nand from which it may be doubted whether there are any yet that are \naltogether free. Her name was Horseman, she was left with six \nchildren, and just with such means as enabled her by excellent \nmanagement to make what is called a respectable appearance, the boys \nbeing well educated at the cheapest rate, and she herself educating \ntwo daughters who were fortunately the eldest children. Happy girls! \nthey were taught what no Governess could teach them, to be useful as \nsoon as they were capable of being so; to make their brother's shirts \nand mend their stockings; to make and mend for themselves, to cipher \nso as to keep accounts; to assist in household occupations, to pickle \nand preserve, to make pastry, to work chair-bottoms, to write a fair \nhand, and to read Italian. This may seem incongruous with so practical \na system of domestic education. But Mrs. Horseman was born in Italy, \nand had passed great part of her youth there.\n\nThe father, Mr. Duckinton, was a man of some fortune, whose delight \nwas in travelling, and who preferred Italy to all other countries. \nBeing a whimsical person he had a fancy for naming each of his \nchildren, after the place where it happened to be born. One daughter \ntherefore was baptized by the fair name of Florence, Mrs. Horseman, \nwas christened Venetia, like the wife of Sir Kenelm Digby, whose \nhusband was more careful of her complexion than of her character. \nFortunate it was that he had no daughter born at Genoa or at Nantes, \nfor if he had, the one must have concealed her true baptismal name \nunder the alias of Jenny; and the other have subscribed herself Nancy, \nthat she might not be reproached with the brandy cask. The youngest of \nhis children was a son, and if he had been born in the French capital \nwould hardly have escaped the ignominious name of Paris, but as Mr. \nDuckinton had long wished for a son, and the mother knowing her \nhusband's wishes had prayed for one, the boy escaped with no worse \nname than Deodatus.\n\n       *       *       *       *       *\n\nFRAGMENT OF INTERCHAPTER.\n\n\nKissing has proverbially been said to go by favour. So it is but too \ncertain, that Preferment does in Army and Navy, Church and State; and \nso does Criticism.\n\nThat Kissing should do so is but fair and just; and it is moreover in \nthe nature of things.\n\nThat Promotion should do so is also in the nature of things\u2014as they \nare. And this also is fair where no injustice is committed. When other \npretensions are equal, favour is the feather which ought to be put \ninto the scale. In cases of equal fitness, no wrong is done to the one \nparty, if the other is preferred for considerations of personal \nfriendship, old obligations, or family connection; the injustice and \nthe wrong would be if these were overlooked.\n\nTo what extent may favour be reasonably allowed in criticism?\n\nIf it were extended no farther than can be really useful to the person \nwhom there is an intention of serving, its limits would be short \nindeed. For in that case it would never proceed farther than truth and \ndiscretion went with it. Far more injury is done to a book and to an \nauthor by injudicious or extravagant praise, than by intemperate or \nmalevolent censure.\n\nSome persons have merrily surmised that Job was a reviewer because he \nexclaimed \u201cOh that mine enemy had written a book!\u201d Others on the \ncontrary have inferred that reviewing was not known in his days, \nbecause he wished that his own words had been printed and published.\n\n       *       *       *       *       *\n\n[The timbers were laid for a Chapter on wigs, and many notes and \nreferences were collected.\u2014This Fragment is all that remains.]\n\nBernardin St. Pierre, who with all his fancies and oddities, has been \nnot undeservedly a popular writer in other countries as well as in his \nown, advances in the most extravagant of his books, (the _Harmonies de \nla Nature_,) the magnificent hypothesis that men invented great wigs \nbecause great wigs are _semblables aux criniers des lions_, like \nlion's manes. But as wigs are rather designed to make men look grave \nthan terrible, he might with more probability have surmised that they \nwere intended to imitate the appearance of the Bird of Wisdom.\n\nThe Doctor wore a wig: and looked neither like a Lion, nor like an Owl \nin it. Yet when he first put it on, and went to the looking-glass, he \ncould not help thinking that he did not look like a Dove.\n\nBut then he looked like a Doctor, which was as it became him to look. \nHe wore it professionally.\n\nIt was not such a wig as Dr. Parr's, which was of all contemporary \nwigs _facile princeps_. Nor was it after the fashion of that which may \nbe seen in \u201cimmortal buckle,\u201d upon Sir Cloudesley Shovel's monument in \nWestminster Abbey\u2014\u2014&c.\n\n       *       *       *       *       *\n\nMEMOIRS OF CAT'S EDEN.\n\n[The following Fragments were intended to be worked up into an \nInterchapter on the History of Cats. The first fairly written out was \nto have been, it would appear, the commencement. The next is an \nExtract from Eulia Effendi. \u201cThat anecdote about the King of the Cats, \nCaroline, you must write out for me, as it must be inserted,\u201d said the \nlamented Author of the Doctor, &c. to Mrs. Southey. The writer of the \nlines is not known, they were forwarded to the Author when at \nKillerton. The \u201cMemoirs of Cats of Greta Hall\u201d was to have furnished \nthe particulars, which the first fragment states had got abroad.\n\nWhat was to have been the form of the Interchapter the Editor does not \nknow, neither does Mrs. Southey. The playful letter is given exactly \nas it was written. A beautiful instance, as will be acknowledged by \nall, of that confidence which should exist between a loving father and \na dutiful daughter. Sir Walter Scott wrote feelingly when he said,\n\n  Some feelings are to mortals given\n  With less of earth in them than heaven:\n  And if there be a human tear\n  From passion's dross refined and clear,\n  A tear so limpid and so meek,\n  It would not stain an angel's cheek,\n  'Tis that which pious fathers shed\n  Upon a duteous daughter's head!]\n\n\nFRAGMENT OF INTERCHAPTER.\n\n  More than prince of cats, I can tell you.\n\nROMEO AND JULIET.\n\n\nAn extract from the Register of Cat's Eden has got abroad, whereby it \nappears that the Laureate, Dr. Southey, who is known to be a \nphilofelist, and confers honours upon his Cats according to their \nservices, has raised one to the highest rank in peerage, promoting him \nthrough all its degrees by the following titles, His Serene Highness \nthe Arch-Duke Rumpelstilzchen, Marquis Macbum, Earl Tomlemagne, Baron \nRaticide, Waowlher and Skaratchi.\n\nThe first of these names is taken from the German Collection of \n_Kinder und Haus-M\u00e4rchen_. A Dwarf or Imp so called was to carry off \nthe infant child of the Queen as the price of a great service which he \nhad rendered her, but he had consented to forego his right if in the \ncourse of three days she could find out what was his name. This she \nnever could have done, if the King had not on the first day gone \nhunting, and got into the thickest part of the wood, where he saw a \nridiculous Dwarf hopping about before a house which seemed by its \ndimensions to be his home, and singing for joy; these were the words \nof his song,\n\n     _Heute back ich, morgen brau ich,\n  Ubermorgen hohl ich der Frau Konigin ihr kind,\n      Ach wie gut ist, das niemand weiss\n      Dass ich Rumpelstilzchen heiss._\n\n  I bake to-day, and I brew to-morrow,\n  Mrs. Queen will see me the next day to her sorrow,\n    When according to promise her child I shall claim,\n      For none can disclose, because nobody knows\n        That Rumpelstilzchen is my name.\n\nNow if Rumpelstilzchen had had as many names as a Spanish Infante, the \nman must have a good memory who could have carried them away upon \nhearing them once.\n\n       *       *       *       *       *\n\n\u201cThe Cats of Diorigi are celebrated all over Greece, for nowhere are \nto  be found cats so pretty, so vigilant, so caressing and well-bred \nas at Diorigi. The Cats of the Oasis in Egypt, and of Sinope are \njustly renowned for their good qualities, but those of Diorigi are \nparticularly fat, brilliant, and playing different colours. They are \ncarried from here to Persia, to Ardebeil where they are shut up in \ncages, proclaimed by the public criers and sold for one or two \n_tomans_. The Georgians also buy them at a great price, to save their \nwhiskers which are commonly eaten up by mice. The criers of Ardebeil, \nwho cry these cats have a particular melody to which they sing their \ncry in these words,\n\n  O you who like a Cat\n  That catches mouse and rat,\n  Well-bred, caressing, gay\n  Companion to sport and play,\n  Amusing and genteel,\n  Shall never scratch and steal.\n\nSinging these words they carry the cats on their head and sell them \nfor great prices, because the inhabitants of Ardebeil are scarce able \nto save their woollen cloth from the destruction of mice and rats. \nCats are called Hurre, Katta, Senorre, Merabe, Matshi, Weistaun, \nWemistaun, but those of Diorigi are particularly highly esteemed. \nNotwithstanding that high reputation and price of the Cats of Diorigi, \nthey meet with dangerous enemies in their native place, where \nsometimes forty or fifty of them are killed secretly, tanned, and \nconverted into fur for the winter time. It is a fur scarce to be \ndistinguished from Russian ermelin, and that of the red cats is not to \nbe distinguished from the fox that comes from Ozalov.\u201d[1]\n\n[Footnote 1: EVLIA EFFENDI.]\n\nA labouring man returning to his cottage after night-fall, passed by a \nlone house in ruins, long uninhabited. Surprized at the appearance of \nlight within, and strange sounds issuing from the desolate interior, \nhe stopt and looked in through one of the broken windows, and there in \na large old gloomy room, quite bare of furniture except that the \ncobwebs hung about its walls like tapestry, he beheld a marvellous \nspectacle. A small coffin covered with a pall stood in the midst of \nthe floor, and round and round and round about it with dismal \nlamentations in the feline tongue, marched a circle of Cats, one of \nthem, being covered from head to foot with a black veil, and walking \nas chief mourner. The man was so frightened with what he saw that he \nwaited to see no more, but went straight home, and at supper told his \nwife what had befallen him.\n\nTheir own old Cat, who had been sitting, as was her wont, on the elbow \nof her Master's chair, kept her station very quietly, till he came to \nthe description of the chief Mourner, when, to the great surprize and \nconsternation of the old couple, she bounced up, and flew up the \nchimney exclaiming\u2014\u201cThen I am King of the Cats.\u201d\n\n       *       *       *       *       *\n\n_Keswick, January 9th._\n\nDEAR MASTER,\n\n                    Let our boldness not offend,\n  If a few lines of duteous love we send;\n  Nor wonder that we deal in rhyme, for long\n  We've been familiar with the founts of song;\n  Nine thorougher tabbies you would rarely find,\n  Than those who laurels round your temples bind:\n  For how, with less than nine lives to their share,\n  Could they have lived so long on poet's fare?\n  Athens surnamed them from their mousing powers,\n  And Rome from that harmonious MU of ours,\n  In which the letter U, (as we will trouble you\n  To say to TODD) should supersede ew\u2014\n  This by the way\u2014we now proceed to tell,\n  That all within the bounds of home are well;\n  All but your faithful cats, who inly pine;\n  The cause your Conscience may too well divine.\n  Ah! little do you know how swiftly fly\n  The venomed darts of feline jealousy;\n  How delicate a task to deal it is\n  With a Grimalkin's sensibilities,\n  When Titten's tortoise fur you smoothed with bland\n  And coaxing courtesies of lip and hand,\n  We felt as if, (poor Puss's constant dread)\n  Some school-boy stroked us both from tail to head;\n  Nor less we suffer'd while with sportive touch\n  And purring voice, you played with grey-backed Gutch;\n  And when with eager step, you left your seat,\n  To get a peep at Richard's snow-white feet,\n  Himself all black; we long'd to stop his breath\n  With something like his royal namesake's death;\n  If more such scenes our frenzied fancies see,\n  Resolved we hang from yonder apple tree\u2014\n  And were not that a sad catastrophe!\n  O! then return to your deserted lake,\n  Dry eyes that weep, and comfort hearts that ache;\n  Our mutual jealousies we both disown,\n  Content to share, rather than lose a throne.\n  The Parlour, Rumples undisputed reign,\n  Hurley's the rest of all your wide domain.\n  Return, return, dear Bard _\u03ba\u03b1\u03c4\u1fbd \u1f10\u03be\u03bf\u03c7\u03ae\u03bd_,\n  Restore the happy days that once have been,\n  Resign yourself to Home, the Muse and us.\n\n(_Scratch'd_)\n\nRUMPLESTITCHKIN,\nHURLYBURLYBUS.\n\n       *       *       *       *       *\n\nMEMOIR OF THE CATS OF GRETA HALL.\n\n\nFor as much, most excellent Edith May, as you must always feel a \nnatural and becoming concern in whatever relates to the house wherein \nyou were born, and in which the first part of your life has thus far \nso happily been spent, I have for your instruction and delight \ncomposed these Memoirs of the Cats of Greta Hall: to the end that the \nmemory of such worthy animals may not perish, but be held in deserved \nhonour by my children, and those who shall come after them. And let me \nnot be supposed unmindful of Beelzebub of Bath, and Senhor Thomaz de \nLisboa, that I have not gone back to an earlier period, and included \nthem in my design. Far be it from me to intend any injury or \ndisrespect to their shades! Opportunity of doing justice to their \nvirtues will not be wanting at some future time, but for the present I \nmust confine myself within the limits of these precincts.\n\nIn the autumn of the year 1803 when I entered upon this place of \nabode, I found the hearth in possession of two cats whom my nephew \nHartley Coleridge, (then in the 7th year of his age,) had named Lord \nNelson, and Bona Marietta. The former, as the name implies, was of the \nworthier gender: it is as decidedly so in Cats, as in grammar and in \nlaw. He was an ugly specimen of the streaked-carrotty, or \nJudas-coloured kind; which is one of the ugliest varieties. But \n_nimium ne crede colori_. In spite of his complection, there was \nnothing treacherous about him. He was altogether a good Cat, \naffectionate, vigilant and brave; and for services performed against \nthe Rats was deservedly raised in succession to the rank of Baron, \nViscount and Earl. He lived to a good old age; and then being quite \nhelpless and miserable, was in mercy thrown into the river. I had more \nthan once interfered to save him from this fate; but it became at \nlength plainly an act of compassion to consent to it. And here let me \nobserve that in a world wherein death is necessary, the law of nature \nby which one creature preys upon another is a law of mercy, not only \nbecause death is thus made instrumental to life, and more life exists \nin consequence, but also because it is better for the creatures \nthemselves to be cut off suddenly, than to perish by disease or \nhunger,\u2014for these are the only alternatives.\n\nThere are still some of Lord Nelson's descendants in the town of \nKeswick. Two of the family were handsomer than I should have supposed \nany Cats of this complection could have been; but their fur was fine, \nthe colour a rich carrot, and the striping like that of the finest \ntyger or tabby kind. I named one of them William Rufus; the other \nDanayn le Roux, after a personage in the Romance of Gyron le Courtoys.\n\nBona Marietta was the mother of Bona Fidelia, so named by my nephew \naforesaid. Bona Fidelia was a tortoise-shell cat. She was filiated \nupon Lord Nelson, others of the same litter having borne the \nunequivocal stamp of his likeness. It was in her good qualities that \nshe resembled him, for in truth her name rightly bespoke her nature. \nShe approached as nearly as possible in disposition, to the ideal of a \nperfect cat:\u2014he who supposes that animals have not their difference of \ndisposition as well as men, knows very little of animal nature. Having \nsurvived her daughter Madame Catalani, she died of extreme old age, \nuniversally esteemed and regretted by all who had the pleasure of her \nacquaintance.\n\nBona Fidelia left a daughter and a granddaughter; the former I called \nMadame Bianchi\u2014the latter Pulcheria. It was impossible ever to \nfamiliarize Madame Bianchi, though she had been bred up in all \nrespects like her gentle mother, in the same place, and with the same \npersons. The nonsense of that arch-philosophist Helvetius would be \nsufficiently confuted by this single example, if such rank folly \ncontradicted as it is by the experience of every family, needed \nconfutation. She was a beautiful and singular creature, white, with a \nfine tabby tail, and two or three spots of tabby, always delicately \nclean; and her wild eyes were bright and green as the Duchess de \nCadaval's emerald necklace. Pulcheria did not correspond as she grew \nup to the promise of her kittenhood and her name; but she was as fond \nas her mother was shy and intractable. Their fate was extraordinary as \nwell as mournful. When good old Mrs. Wilson died, who used to feed and \nindulge them, they immediately forsook the house, nor could they be \nallured to enter it again, though they continued to wander and moan \naround it, and came for food. After some weeks Madame Bianchi \ndisappeared, and Pulcheria soon afterwards died of a disease endemic \nat that time among cats.\n\nFor a considerable time afterwards, an evil fortune attended all our \nattempts at re-establishing a Cattery. Ovid disappeared and Virgil \ndied of some miserable distemper. You and your cousin are answerable \nfor these names: the reasons which I could find for them were, in the \nformer case the satisfactory one that the said Ovid might be presumed \nto be a master in the Art of Love; and in the latter, the probable one \nthat something like Ma-ro\u2014might be detected in the said Virgil's notes \nof courtship. There was poor Othello: most properly named, for black \nhe was, and jealous undoubtedly he would have been, but he in his \nkittenship followed Miss Wilbraham into the street, and there in all \nlikelihood came to an untimely end. There was the Zombi\u2014(I leave the \nCommentators to explain that title, and refer them to my History of \nBrazil to do it)\u2014his marvellous story was recorded in a letter to \nBedford,\u2014and after that adventure he vanished. There was Prester John, \nwho turned out not to be of John's gender, and therefore had the name \naltered to Pope Joan. The Pope I am afraid came to a death of which \nother Popes have died. I suspect that some poison which the rats had \nturned out of their holes, proved fatal to their enemy. For some time \nI feared we were at the end of our Cat-a-logue: but at last Fortune as \nif to make amends for her late severity sent us two at \nonce,\u2014the-never-to-be-enough-praised Rumpelstilzchen, and the \nequally-to-be-admired Hurlyburlybuss.\n\nAnd \u201cfirst for the first of these\u201d as my huge favourite, and almost \nnamesake Robert South, says in his Sermons.\n\nWhen the Midgeleys went away from the next house, they left this \ncreature to our hospitality, cats being the least moveable of all \nanimals because of their strong local predilections;\u2014they are indeed \nin a domesticated state the serfs of the animal creation, and properly \nattached to the soil. The change was gradually and therefore easily \nbrought about, for he was already acquainted with the children and \nwith me; and having the same precincts to prowl in was hardly sensible \nof any other difference in his condition than that of obtaining a \nname; for when he was consigned to us he was an anonymous cat; and I \nhaving just related at breakfast with universal applause the story of \nRumpelstilzchen from a German tale in Grimm's Collection, gave him \nthat strange and magnisonant appellation; to which upon its being \nascertained that he came when a kitten from a bailiff's house, I added \nthe patronymic of Macbum. Such is his history, his character may with \nmost propriety be introduced after the manner of Plutarch's parallels \nwhen I shall have given some previous account of his great compeer and \nrival Hurlyburlybuss,\u2014that name also is of Germanic and Grimmish \nextraction.\n\nWhence Hurlyburlybuss came was a mystery when you departed from the \nLand of Lakes, and a mystery it long remained. He appeared here, as \nMango Capac did in Peru, and Quetzalcohuatl among the Aztecas, no one \nknew from whence. He made himself acquainted with all the philofelists \nof the family\u2014attaching himself more particularly to Mrs. Lovell, but \nhe never attempted to enter the house, frequently disappeared for \ndays, and once since my return for so long a time that he was actually \nbelieved to be dead and veritably lamented as such. The wonder was \nwhither did he retire at such times\u2014and to whom did he belong; for \nneither I in my daily walks, nor the children, nor any of the servants \never by any chance saw him anywhere except in our own domain. There \nwas something so mysterious in this, that in old times it might have \nexcited strong suspicion, and he would have been in danger of passing \nfor a Witch in disguise, or a familiar. The mystery however was solved \nabout four week's ago, when as we were returning from a walk up the \nGreta, Isabel saw him on his transit across the road and the wall from \nShulicrow, in a direction toward the Hill. But to this day we are \nignorant who has the honour to be his owner in the eye of the law; and \nthe owner is equally ignorant of the high favour in which \nHurlyburlybuss is held, of the heroic name which he has obtained, and \nthat his fame has extended far and wide\u2014even unto Norwich in the East, \nand Escott and Crediton and Kellerton in the West, yea\u2014that with \nRumpelstilzchen he has been celebrated in song, by some hitherto \nundiscovered poet, and that his glory will go down to future \ngenerations.\n\nThe strong enmity which unhappily subsists between these otherwise \ngentle and most amiable cats, is not unknown to you. Let it be imputed \nas in justice it ought, not to their individual characters (for Cats \nhave characters,\u2014and for the benefit of philosophy, as well as \n_felisophy_, this truth ought generally to be known) but to the \nconstitution of Cat nature,\u2014an original sin, or an original necessity, \nwhich may be only another mode of expressing the same thing:\n\n  Two stars keep not their motion in one sphere,\n  Nor can one purlieu brook a double reign\n  Of Hurlyburlybuss and Rumpelstilzchen.\n\nWhen you left us, the result of many a fierce conflict was that Hurly \nremained master of the green and garden, and the whole of the out of \ndoor premises. Rumpel always upon the appearance of his victorious \nenemy retiring into the house as a citadel or sanctuary. The conqueror \nwas perhaps in part indebted for this superiority to his hardier \nhabits of life, living always in the open air, and providing for \nhimself; while Rumpel (who though born under a bum-bailiff's roof was \nnevertheless kittened with a silver spoon in his mouth) past his hours \nin luxurious repose beside the fire, and looked for his meals as \npunctually as any two-legged member of the family. Yet I believe that \nthe advantage on Hurly's side is in a great degree constitutional \nalso, and that his superior courage arises from a confidence in his \nsuperior strength, which as you well know is visible in his make. What \nBento and Maria Rosa used to say of my poor Thomaz, that he was _muito \nfidalgo_ is true of Rumpelstilzchen, his countenance, deportment and \nbehaviour being such that he is truly a gentleman-like Tom-cat. Far be \nit from me to praise him beyond his deserts,\u2014he is not beautiful, the \nmixture, tabby and white, is not good (except under very favourable \ncombinations) and the tabby is not good of its kind. Nevertheless he \nis a fine cat, handsome enough for his sex, large, well-made, with \ngood features, and an intelligent countenance, and carrying a splendid \ntail, which in Cats and Dogs is undoubtedly the seat of honour. His \neyes which are soft and expressive are of a hue between chrysolite and \nemerald. Hurlyburlybuss's are between chrysolite and topaz. Which may \nbe the more esteemed shade for the _olho de gato_ I am not lapidary \nenough to decide. You should ask my Uncle. But both are of the finest \nwater. In all his other features Hurly must yield the palm, and in \nform also; he has no pretensions to elegance, his size is ordinary and \nhis figure bad: but the character of his face and neck is so \nmasculine, that the Chinese who use the word bull as synonymous with \nmale, and call a boy a bull-child, might with great propriety \ndenominate him a bull-cat. His make evinces such decided marks of \nstrength and courage that if cat-fighting were as fashionable as \ncock-fighting, no Cat would stand a fairer chance for winning a Welsh \nmain. He would become as famous as the Dog Billy himself, whom I look \nupon as the most distinguished character that has appeared since \nBuonaparte.\n\nSome weeks ago Hurlyburlybuss was manifestly emaciated and enfeebled \nby ill health, and Rumpelstilzchen with great magnanimity made \novertures of peace. The whole progress of the treaty was seen from the \nparlour window. The caution with which Rumpel made his advances, the \nsullen dignity with which they were received, their mutual uneasiness \nwhen Rumpel after a slow and wary approach, seated himself \nwhisker-to-whisker with his rival, the mutual fear which restrained \nnot only teeth and claws, but even all tones of defiance, the mutual \nagitation of their tails which, though they did not expand with anger, \ncould not be kept still for suspense and lastly the manner in which \nHurly retreated, like Ajax still keeping his face toward his old \nantagonist were worthy to have been represented by that painter who \nwas called the Rafaelle of Cats. The overture I fear was not accepted \nas generously as it was made; for no sooner had Hurlyburlybuss \nrecovered strength than hostilities were recommenced with greater \nviolence than ever, Rumpel who had not abused his superiority while he \npossessed it, had acquired mean time a confidence which made him keep \nthe field. Dreadful were the combats which ensued as their ears, faces \nand legs bore witness. Rumpel had a wound which went through one of \nhis feet. The result has been so far in his favour that he no longer \nseeks to avoid his enemy, and we are often compelled to interfere and \nseparate them. Oh it is aweful to hear the \u201cdreadful note of \npreparation\u201d with which they prelude their encounters!\u2014the long low \ngrowl slowly rises and swells till it becomes a high sharp yowl,\u2014and \nthen it is snapt short by a sound which seems as if they were spitting \nfire and venom at each other. I could half persuade myself that the \nword felonious is derived from the feline temper as displayed at such \ntimes. All means of reconciling them and making them understand how \ngoodly a thing it is for cats to dwell together in peace, and what \nfools they are to quarrel and tear each other are in vain. The \nproceedings of the Society for the Abolition of War are not more \nutterly ineffectual and hopeless.\n\nAll we can do is to act more impartially than the Gods did between \nAchilles and Hector, and continue to treat both with equal regard.\n\nAnd thus having brought down these Memoirs of the Cats of Greta Hall \nto the present day, I commit the precious memorial to your keeping, \nand remain\n\n  Most dissipated and light-heeled daughter,\n  Your most diligent and light-hearted father,\n\n  ROBERT SOUTHEY.\n\n  _Keswick, 18 June, 1824_.\n\n       *       *       *       *       *\n\nFRAGMENT OF INTERCHAPTER.\n\n[The following playful effusion was likewise, as the \u201cMemoirs of Cat's \nEden,\u201d intended for \u201cTHE DOCTOR, &C.,\u201d but how it was to have been \nmoulded, so as to obscure the incognito, I do not know. It will tend, \nif I mistake not, to shew the easy versatility,\u2014the true \n_\u03b5\u1f50\u03c4\u03c1\u03b1\u03c0\u03b5\u03bb\u03af\u03b1_,\u2014of a great and a good man's mind. \u201cFortune,\u201d says \nFluellen, \u201cis turning and inconstant, and variations, and \nmutabilities,\u201d\u2014but one who, in the midst of constant and laborious \noccupations, could revel in such a recreation as this \u201cChapter on the \nStatues\u201d was Fortune's master, and above her wheel.\n\n  ARS UTINAM MORES ANIMUMQUE EFFINGERE POSSET:\n    PULCHRIOR IN TERRIS NULLA TABELLA FORET.[1]\n\n[Footnote 1: MART. EPIGR.]\n\nIt may be added that there was another very curious collection of \nLetters intended for \u201cTHE DOCTOR, &C.,\u201d but they have not come to my \nhand. They were written in a peculiar dialect and would have required \nmuch mother wit and many vocabularies to have decyphered them. She who \nsuggested them,\u2014a woman \u201cof infinite jest,\u2014of most excellent fancy,\u201d\u2014a \ngood woman, and a kind,\u2014is now gathered to her rest!]\n\n\n\u0395\u0399\u03a3 \u03a4\u039f\u03a5\u03a3 \u0391\u0394\u03a1\u0399\u0391\u039d\u03a4\u0391\u03a3.\n\n_\u1f49 \u03bc\u1f72\u03bd \u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2 \u1f10\u03bd\u03ad\u03c0\u03bd\u03b5\u03bd\u03c3\u03ad \u03c4\u03b9\u03c3\u03b9 \u03c0\u03b1\u03c1\u03b1\u03bd\u03cc\u03bc\u03bf\u03b9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2, \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03c4\u1ff6\u03bd \n\u03b2\u03b1\u03c3\u03b9\u03bb\u03ad\u03c9\u03bd \u1f55\u03b2\u03c1\u03b9\u03c3\u03b1\u03bd \u1f00\u03bd\u03b4\u03c1\u03b9\u03ac\u03bd\u03c4\u03b1\u03c2._\n\nCHRYSOST. HOM. AD POPUL. ANTIOCHEN.\n\n\nMy dear daughter,\n\nHaving lately been led to compose an inscription for one of our Garden \nstatues, an authentic account of two such extraordinary works of art \nhas appeared to me so desirable that I even wonder at myself for \nhaving so long delayed to write one. It is the more incumbent on me to \ndo this, because neither of the artists have thought proper to \ninscribe their names upon these master-pieces,\u2014either from that \nmodesty which often accompanies the highest genius, or from a \ndignified consciousness that it was unnecessary to set any mark upon \nthem, the works themselves sufficiently declaring from what hands they \ncame.\n\nI undertake this becoming task with the more pleasure because our \nfriend Mrs. Keenan has kindly offered to illustrate the intended \naccount by drawings of both Statues,\u2014having as you may well suppose \nbeen struck with admiration by them. The promise of this co-operation \ninduces me not to confine myself to a mere description, but to relate \non what occasion they were made, and faithfully to record the very \nremarkable circumstances which have occurred in consequence; \ncircumstances I will venture to say, as well attested and as well \nworthy of preservation as any of those related in the History of the \nPortuguese Images of Nossa Senhora, in ten volumes quarto,\u2014a book of \nreal value, and which you know I regard as one of the most curious in \nmy collection. If in the progress of this design I should sometimes \nappear to wander in digression, you will not impute it to any habitual \nlove of circumlocution; and the speculative notions which I may have \noccasion to propose, you will receive as mere speculations and judge \nof them accordingly.\n\nMany many years ago I remember to have seen these popular and rustic \nrhymes in print,\n\n  God made a great man to plough and to sow,\n  God made a little man to drive away the crow;\n\nthey were composed perhaps to make some little man contented with that \noffice, and certain it is that in all ages and all countries it has \nbeen an object of as much consequence to preserve the seed from birds \nwhen sown, as to sow it. No doubt Adam himself when he was driven to \ncultivate the ground felt this, and we who are his lineal descendants \n(though I am sorry to say we have not inherited a rood of his estates) \nhave felt it also, in our small but not unimportant concern, the \nGarden. Mrs. L., the Lady of that Garden used to complain grievously \nof the depredations committed there, especially upon her pease. Fowls \nand Ducks were condemned either to imprisonment for life, or to the \nimmediate larder for their offences of this kind; but the magpies (my \nproteg\u00e9es) and the sparrows, and the blackbirds and the thrushes bade \ndefiance to the coop and the cook. She tried to fright them away by \nfeathers fastened upon a string, but birds were no more to be \nfrightened by feathers than to be caught by chaff. She drest up two \nmopsticks; not to be forgotten, because when two youths sent their \nstraw hats upon leaving Keswick to K. and B., the girls consigned the \nhats to these mopsticks and named the figures thus attired in due \nhonour of the youths, L. N., and C. K. These mopsticks however were \nwell drest enough to invite thieves from the town,\u2014and too well to \nfrighten the birds. Something more effectual was wanted, and Mrs. L. \nbespoke a man of Joseph Glover.\n\nSuch is the imperfection of language that write as carefully and \nwarily as we can it is impossible to use words which will not \nfrequently admit of a double construction, upon this indeed it is that \nthe Lawyers have founded the science of the Law, which said science \nthey display in extracting any meaning from any words, and generally \nthat meaning that shall be most opposite to the intention for which \nthey were used. When I say that your Aunt L. bespoke a man of Joseph \nGlover, I do not mean that she commissioned him to engage a labourer: \nnor that she required him actually to make a man like \nFrankenstein,\u2014though it must be admitted that such a man as \nFrankenstein made, would be the best of all scarecrows, provided he \nwere broken in so as to be perfectly manageable. To have made a man \nindeed would have been more than even Paracelsus would have undertaken \nto perform; for according to the receipt which that illustrious \nBombast ab Hohenheim has delivered to posterity, an homunculus cannot \nbe produced in a hot-bed in less than forty weeks and forty days; and \nthis would not have been in time to save the pease; not to mention \nthat one of his homunculi had it been ready could not have served the \npurpose, for by his account, when it was produced, it was smaller even \nthan Mark Thumb. Such an order would have been more unreasonable than \nany of those which Juno imposed upon Hercules; whereas the task \nimposed by Mrs. L. was nothing more than Glover thought himself \ncapable of executing, for he understood the direction plainly and \nsimply in its proper sense, as a carpenter ought to understand it.\n\nAn ordinary Carpenter might have hesitated at undertaking it, or \nbungled in the execution. But Glover is not an ordinary Carpenter. He \nsays of himself that he should have been a capital singer, only the \npity is, that he has no voice. Whether he had ever a similar \npersuasion of his own essential but unproducible talents for sculpture \nor painting I know not:\u2014but if ever genius and originality were \ntriumphantly displayed in the first effort of an untaught artist, it \nwas on this occasion. Perhaps I am wrong in calling him untaught;\u2014for \nthere is a supernatural or divine teaching;\u2014and it will appear \npresently that if there be any truth in heathen philosophy, or in that \nof the Roman Catholicks (which is very much the same in many respects) \nsome such assistance may be suspected in this case.\n\nWith or without such assistance, but certainly _con amore_, and with \nthe aid of his own genius, if of no other, Glover went to work: ere \nlong shouts of admiration were heard one evening in the kitchen, so \nloud and of such long continuance that enquiry was made from the \nparlour into the cause, and the reply was that Mrs. L.'s man was \nbrought home. Out we went, father, mother and daughters, (yourself \namong them,\u2014for you cannot have forgotten that memorable hour), My \nLady and the Venerabilis,\u2014and Mrs. L. herself, as the person more \nimmediately concerned. Seldom as it happens that any artist can embody \nwith perfect success the conceptions of another, in this instance the \ndifficult and delicate task had been perfectly accomplished. But I \nmust describe the Man,\u2014calling him by that name at present, the power, \n_\u00e6on_ or intelligence which had incorporated itself with that ligneous \nresemblance of humanity not having at that time been suspected.\n\nYet methinks more properly might he have been called youth than man, \nthe form and stature being juvenile. The limbs and body were slender, \nthough not so as to convey any appearance of feebleness, it was rather \nthat degree of slenderness which in elegant and refined society is \ndeemed essential to grace. The countenance at once denoted strength \nand health and hilarity, and the incomparable carpenter had given it \nan expression of threatful and alert determination, suited to the \nstation for which he was designed and the weapon which he bore. The \nshape of the face was rather round than oval, resembling methinks the \nbroad harvest moon; the eyes were of the deepest black, the eyebrows \nblack also; and there was a blackness about the nose and lips, such as \nmight be imagined in the face of Hercules, while he was in the act of \nlifting and strangling the yet unsubdued and struggling Ant\u00e6us. On his \nhead was a little hat, low in the crown and narrow in the brim. His \ndress was a sleeved jacket without skirts,\u2014our ancestors would have \ncalled it a gipion, _jubon_ it would be rendered if ever this \ndescription were translated into Spanish, _gib\u00e3o_ in Portuguese, \n_jupon_ or _gippon_ in old French. It was fastened from the neck \ndownward with eight white buttons, two and two, and between them was a \nbroad white stripe, the colour of the gipion being brown: whether the \nstrype was to represent silver lace, or a white facing like that of \nthe naval uniform, is doubtful and of little consequence. The lower \npart of his dress represented innominables and hose in one, of the \nsame colour as the gipion. And he carried a fowling-piece in his hand.\n\nGreat was the satisfaction which we all expressed at beholding so \nadmirable a man; great were the applauses which we bestowed upon the \nworkman with one consent; and great was the complacency with which \nGlover himself regarded the work of his own hands. He thought, he \nsaid, this would please us. Please us indeed it did, and so well did \nit answer that after short trial Mrs. L. thinking that a second image \nwould render the whole garden secure, and moreover that it was not \ngood for her Man to be alone, directed Glover to make a woman also. \nThe woman accordingly was made. Flesh of his flesh and bone of his \nbone, she could not be, the Man himself not being made of such \nmaterials; but she was wood of his wood and plank of his plank,\u2014which \nwas coming as nearly as possible to it, made of the same tree and \nfashioned by the same hand.\n\nThe woman was in all respects a goodly mate for the man, except that \nshe seemed to be a few years older; she was rather below the mean \nstature, in that respect resembling the Venus de Medicis; slender \nwaisted yet not looking as if she were tight-laced, nor so thin as to \ndenote ill health. Her dress was a gown of homely brown, up to the \nneck. The artist had employed his brightest colours upon her face, \neven the eyes and nose partook of that brilliant tint which is \nsometimes called the roseate hue of health or exercise, sometimes the \npurple light of love. The whites of her eyes were large. She also was \nrepresented in a hat, but higher in the crown and broader in the rim \nthan the man's, and where his brim was turned up, her's had a downward \ninclination giving a feminine character to that part of her dress.\n\nShe was placed in the garden; greatly as we admired both pieces of \nworkmanship, we considered them merely as what they seemed to be; they \nwent by the names of Mrs. L.'s Man and Woman; and even when you \ndeparted for the south they were still known only by that vague and \nmost unworthy designation. Some startling circumstances after awhile \nexcited a more particular attention to them. Several of the family \ndeclared they had been frightened by them; and K. one evening, came in \nsaying that Aunt L.'s woman had _given her_ a jump. Even this did not \nawaken any suspicion of their supernatural powers as it ought to have \ndone, till on a winter's night, one of the maids hearing a knock at \nthe back door opened it; and started back when she saw that it was the \nwoman with a letter in her hand! This is as certain as that Nosso \nSenhor dos Passes knocked at the door of S. Roque's convent in Lisbon \nand was not taken in,\u2014to the infinite regret of the monks when they \nlearnt that he had gone afterwards to the Gra\u00e7a Convent and been \nadmitted there. It is as certain that I have seen men, women and \nchildren of all ranks kissing the foot of the said Image in the \nChurch, and half Lisbon following his procession in the streets. It is \nas certain as all the miracles in the Fasti, the Metamorphoses, and \nthe Acta Sanctorum.\n\nMany remarkable things were now called to mind both of the man and \nwoman;\u2014how on one occasion they had made Miss C.'s maid miscarry \nof\u2014half a message; and how at another time when Isaac was bringing a \nbasket from Mr. C.'s, he was frightened into his wits by them. But on \nSunday evening last the most extraordinary display of wonderful power \noccurred, for in the evening the woman instead of being in her place \namong the pease, appeared standing erect on the top of Mr. Fisher's \nhaymow in the forge field, and there on the following morning she was \nseen by all Keswick, who are witnesses of the fact.\n\nYou may well suppose that I now began to examine into the mystery, and \nmanifold were the mysteries which I discovered, and many the analogies \nin their formation of which the maker could never by possibility have \nheard; and many the points of divine philosophy and theurgic science \nwhich they illustrated. In the first place two Swedenborgian \ncorrespondencies flashed upon me in the material whereof they were \nconstructed. They were intended to guard the Garden. There is a \nproverb which says, set a thief to catch a thief, and therefore it is \nthat they were _fir_ statues. Take it in English and the \ncorrespondence is equally striking; they were made of _deal_, because \nthey were to do a _deal_ of good. The dark aspect of the male figure \nalso was explained; for being stationed there contra _fures_, it was \nproper that he should have a furious countenance. Secondly, there is \nsomething wonderful in their formation:\u2014they are bifronted, not merely \nbifaced like Janus, but bifronted from top to toe. Let the thief be as \ncunning as he may he cannot get behind them.\u2014They have no backs, and \nwere they disposed to be indolent and sit at their posts it would be \nimpossible. They can appear at the kitchen door, or on the haymow, \nthey can give the children and even the grown persons of the family a \njump, but to sit is beyond their power however miraculous it may be; \nfor impossibilities cannot be effected even by miracle, and as it is \nimpossible to see without eyes, or to walk without legs,\u2014or for a ship \nto float without a bottom, so is it for a person in the same \npredicament as such a ship\u2014to sit.\n\nYet farther mysteries; both hands of these marvellous statues are \nright hands and both are left hands, they are at once ambidexter and \nambisinister. It was said by Dryden of old Jacob Tonson that he had \ntwo left legs: but these marvellous statues have two left legs and two \nright legs each, and yet but four legs between them, that is to say \nbut two a-piece. In the whole course of my reading I have found no \naccount of any statues so wonderful as these. For though the Roman \nJanus was bifronted, and my old acquaintance Yamen had in like manner \na double face, and many of the Hindoo and other Oriental Deities have \ntheir necks set round with heads, and their elbows with arms, yet it \nis certain that all these Gods have backs, and sides to them also. In \nthis point no similitude can be found for our Images. They may be \nlikened to the sea as being bottomless,\u2014but as being without a back \nand in the mystery of having both hands and legs at once right and \nleft they are unequalled; none but themselves can be their parallel.\n\nNow my daughter I appeal to you and to all other reasonable persons,\u2014I \nput the question to your own plain sense,\u2014is it anyways likely that \nstatues so wonderful, so inexpressibly mysterious in their properties \nshould be the mere work of a Keswick carpenter, though aided as he was \nby Mrs. L.'s directions? Is it not certain that neither he, nor Mrs. \nL., had the slightest glimpse, the remotest thought of any such \nproperties,\u2014she when she designed, he when he executed the marvellous \nproductions? Is it possible that they should? Would it not be \npreposterous to suppose it?\n\nThis supposition therefore being proved to be absurd, which in \nmathematics is equal to a demonstration that the contrary must be \ntrue, it remains to enquire into the real origin of their stupendous \nqualities. Both the ancient Heathens and the Romanists teach that \ncertain Images of the Gods or of the Saints have been made without the \naid of human hands, and that they have appeared no one knew whence or \nhow. The Greeks called such images Diopeteis, as having fallen from \nthe sky, and I could enumerate were it needful sundry Catholic Images \nwhich are at this day venerated as being either of angelic workmanship \nor celestial origin. We cannot however have recourse to this solution \nin the present case; for Glover is so veracious a man that if he had \nfound these figures in his workshop without knowing how they came \nthere,\u2014or if he had seen them grow into shape while he was looking \non,\u2014he would certainly not have concealed a fact so extraordinary. All \nKeswick would have known it. It must have become as notorious as \nPrince Hohenloe's miracles.\n\nThere remains then another hypothesis, which is also common to the \nancient Pagans and the Romanists;\u2014that some superior powers finding a \ncongruity in the Images have been pleased to communicate to them a \nportion of their influence, and even of their presence, and so if I \nmay be allowed the word, have actually become _inligneate_ in them. \nWere my old acquaintance, Thomas Taylor, here, who entirely believes \nthis, he would at once determine which of his Heathen Deities have \nthus manifested their existence. Who indeed that looks at the Youth \nbut must be reminded of Apollo? Said I that his face resembled in its \nrotundity the Moon? the Sun would have been the fitter similitude,\u2014the \nsun shorn of its beams;\u2014Ph\u0153bus,\u2014such as he appeared when in the \nservice of Admetus. And for his female companion, her beauty and the \nadmiration which it excites in all beholders, identify her with no \nless certainty for Venus. We have named them therefore the Apollo de \nL., and the Venus de Glover; in justice to both artists; and in \nfarther honour of them and of the Images themselves have composed the \nfollowing inscription:\n\n  No works of Phidias we; but Mrs. L.\n    Designed, and we were made by Joseph Glover.\n  Apollo, I, and yonder Venus stands,\n    Behold her, and you cannot chuse but love her.\n  If antient sculptors could behold us here\n    How would they pine with envy and abhorrence!\n  For even as I surpass their Belvedere\n    So much doth she excel the pride of Florence.\n\n\n\n\nEPILUDE OF MOTTOES.\n\n\nCareless! bring your apprehension along with you.\n\nCONGREVE.\n\n\nIf I have written a sentence, or a word, that can bear a captious or \nunreasonable construction, I earnestly intreat a more lenient \ninterpretation. When a man feels acutely, he may perhaps speak at \ntimes more pointedly than he ought; yet, in the present instance, I am \nconscious of no sentiment which I could wish to alter.\n\nBISHOP JEBB.\n\n\n  _\u03bd\u1f74 \u03c4\u1f78\u03bd \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u1ff6, \u03ba\u03b1\u1f76 \u03bb\u03ad\u03b3\u03b5\u03b9 \u03b3\u1fbd, \u1f05\u03c0\u03b5\u03c1 \u03bb\u03ad\u03b3\u03b5\u03b9,\n   \u03b4\u03af\u03ba\u03b1\u03b9\u03b1 \u03c0\u03ac\u03bd\u03c4\u03b1, \u03ba\u03bf\u1f50\u03b4\u1f72\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c8\u03b5\u03cd\u03b4\u03b5\u03c4\u03b1\u03b9._\n\nARISTOPHANES.\n\n\n                              Will you be true?\n\nTRO. Who, I? alas, it is my vice, my fault.\n     While others fish with craft for great opinion,\n     I with great truth catch mere simplicity.\n     Whilst some with cunning gild their copper crowns,\n     With truth and plainness I do wear mine bare.\n     Fear not my truth; the moral of my wit\n     Is\u2014\u2018plain and true;\u2019 there's all the reach of it.\n\nSHAKESPEARE.\n\n\n  \u2014_come augel che pria s'avventa e teme\n  Stassi fra i rami paventoso e solo\n  Mirando questo ed or quell' altro colle;\n  Cosi mi levo e mi ritengo insieme,\n  L'ale aguzzando al mio dubbioso volo._\n\nGIUSTO DE' CONTI.\n\n\nWhosoever be reader hereof maie take it by reason for a riche and a \nnewe labour; and speciallie princes and governours of the common \nwealth, and ministers of justice, with other. Also the common people \neche of theim maie fynd the labour conveniente to their estate. And \nherein is conteigned certaine right highe and profounde sentences, and \nholsome counsaylles, and mervaillous devyses agaynste the encumbraunce \nof fortune; and ryght swete consolacions for theim that are \noverthrowen by fortune. Finally it is good to them that digeste it, \nand thanke God that hath given such grace to the Auctour in gevyng us \nexample of vertuous livyng, with hye and salutary doctrynes, and \nmarvailous instructions of perfectness.\u2014A ryght precious meale is the \nsentences of this boke; but fynally the sauce of the saied swete style \nmoveth the appetyte. Many bookes there be of substanciall meates, but \nthey bee so rude and so unsavery, and the style of so small grace, \nthat the first morcell is lothsome and noyfull; and of suche bookes \nfoloweth to lye hole and sounde in lybraries; but I trust this will \nnot. Of trouth great prayse is due to the auctour of his travayle.\n\nLORD BERNERS.\n\n\n  The current that with gentle murmur glides,\n  Thou know'st, being stopp'd, impatiently doth rage;\n  But when his fair course is not hindered,\n  He makes sweet music with the enamel'd stones,\n  Giving a gentle kiss to every sedge\n  He overtaketh in his pilgrimage;\n  And so by many winding nooks he strays,\n  With willing sport, to the wild ocean.\n  Then let me go, and hinder not my course;\n  I'll be as patient as a gentle stream,\n  And make a pastime of each weary step,\n  Till the last step have brought me to my rest.\n\nSHAKESPEARE.\n\n\nSith you have long time drawn the weeds of my wit and fed yourselves \nwith the cockle of my conceits, I have at last made you gleaners of my \nharvest, and partakers of my experience.\u2014Here shall you find the style \nvarying according to the matter, suitable to the style, and all of \nthese aimed to profit. If the title make you suspect, compare it with \nthe matter, it will answer you; if the matter, apply it with the \ncensures of the learned, they will countenance the same; of the \nhandling I repent me not, for I had rather you should condemn me for \ndefault in rhetorick, than commend my style and lament my judgement. \nThus resolved both of the matter, and satisfied in my method, I leave \nthe whole to your judgements; which, if they be not depraved with \nenvy, will be bettered in knowledge, and if not carried away with \nopinion, will receive much profit.\n\nTHOMAS LODGE.\n\n\nThis good Wine I present, needs no Ivy-bush. They that taste thereof \nshall feel the fruit to their best content, and better understanding. \nThe learned shall meet with matter to refresh their memories; the \nyounger students, a directory to fashion their discourse; the weakest \ncapacity, matter of wit, worth and admiration.\n\n           T. L. D. M. P's. Epistle Prefatory to the Learned Summarie\n           upon the famous Poem of William of Salust, Lord of BARTAS.\n\n\n  This fellow pecks up wit, as pigeon's pease,\n  And utters it again when Jove doth please;\n  He is wit's pedlar, and retails his wares.\n\nLOVE'S LABOUR LOST.\n\n\n  Imagination thro' the trick\n  Of Doctors, often makes us sick;\n  And why, let any sophist tell,\n  May it not likewise make us well!\n\nCHURCHILL.\n\n\n                  His mind fastens\n  On twenty several objects, which confound\n  Deep sense with folly.\n\nWEBSTER.\n\n\n  It is a crown unto a gentle breast,\n    To impart the pleasure of his flowing mind,\n  (Whose sprightly motion never taketh rest)\n    To one whose bosom he doth open find.\n\nTHOMAS SCOTT.\n\n\n              \u2014Be prepared to hear:\n  And since you know you cannot see yourself\n  So well as by reflection, I, your glass,\n  Will modestly discover to yourself\n  That of yourself which you yet know not of.\n\nSHAKESPEARE.\n\n\nAnd whereas in my expression I am very plain and downright, and in my \nteaching part seem to tautologize, it should be considered, (and \nwhoever has been a teacher will remember) that the learners must be \nplainly dealt with, and must have several times renewed unto them the \nsame thing.\u2014Therefore I have chosen so to do in several places, \nbecause I had rather (in such cases) speak three words too many, than \none syllable too few.\n\nTHOMAS MACE.\n\n\n  _Lire et repasser souvent\n     Sur Athenes et sur Rome,\n   C'est dequoy faire un S\u00e7avant,\n     Mais, non pas un habile homme._\n\n  _Meditez incessamment,\n     Devorez livre apres livre,\n   D'est en vivant seulement\n     Que vous apprendrez \u00e0 vivre._\n\n  _Avant qu'en s\u00e7avoir les loix,\n     La clart\u00e9 nous est ravie:\n   Il faudroit vivre deux fois\n     Pour bien conduire sa vie._\n\nDE CHARLEVAL.\n\n\n  If we could hit on't, gallants, there are due\n  Certain respects from writers, and from you.\n\nPROLOGUE TO THE ADVENTURES OF FIVE HOURS.\n\n\n  \u2014Here you have a piece so subtly writ\n  Men must have wit themselves to find the wit.\n\nEPILOGUE TO THE ADVENTURES OF FIVE HOURS.\n\n\n  All puddings have two ends, and most short sayings\n  Two handles to their meaning.\n\nLORD DIGBY.\n\n\nReader, Now I send thee like a Bee to gather honey out of flowers and \nweeds; every garden is furnished with either, and so is ours. Read and \nmeditate; thy profit shall be little in any book, unless thou read \nalone, and unless thou read all and record after.\n\nHENRY SMITH.\n\n\nThe most famous of the Pyramids was that of Hermes.\u2014Through each door \nof this Pyramid was an entrance into seven apartments, called by the \nnames of the Planets. In each of them was a golden Statue. The biggest \nwas in the apartment of Osiris, or the Sun. It had a book upon its \nforehead, and its hand upon its mouth. Upon the outside of the Book \nwas written this inscription. _I must be read in a profound silence._\n\nTRAVELS OF CYRUS.\n\n\n\u2014_Facio ego ut solent, qui quanto plus aliquem mirantur et explicare \nvolunt quod sentiunt, eo minus id assequuntur quod volunt, ut quamquam \nmagnum aliquid animo concipiunt, verba tamen desint, et moliri potius \nqu\u00e0m dicere potuisse videantur._\n\nHERMOLAUS BARBARUS JO. PICO MIRANDUL\u00c6.\n\n\n_Nihil mihi potest esse beatius quam scire; discendum ver\u00f2 ut sciamus. \nEgo quidem sapienti\u00e6 ambitum, tanquam animi nostri \u00e6rarium quoddam \nsemper judicavi, id quod communia commentationum nostrarum vectigalia \ninferenda censeo, sed proba; unde sibi suum quisque in usum sumat sine \ninvidia atque simultate._\n\nJ. C. SCALIGER.\n\n\n  _Feliz yerba es la yedra, si se enrama\n   A un muro altivo, \u00e1 quien no alcanza el corte\n   De la envidia; puer queda con su altura,\n   El mas vistoso, y ella mas segura._\n\nBALBUENA, EL BERNARDO.\n\n\n  \u2014_en poco tiempo te he dicho\n  lo que pass\u00f2 en mucho tiempo._\n\nCALDERON, EL MAESTRO DE DANZAR.\n\n\n  I'll range the plenteous intellectual field,\n  And gather every thought of sovereign power\n  To chase the moral maladies of man;\n  Thoughts which may bear transplanting to the skies,\n  Nor wholly wither there where Seraphs sing,\n  Refined, exalted,\u2014not annull'd\u2014in heaven.\n\nYOUNG.\n\n\n  Let every man enjoy his whim;\n  What's he to me, or I to him.\n\nCHURCHILL.\n\n\nAnd whereas I may seem too smart or satyrical in some particular \nplaces, I do not at all repent me, as thinking what is said to such \nill-deserving persons much too little.\n\nTHOMAS MACE.\n\n\n             \u2014Play the fool with wits,\n  'Gainst fools be guarded, 'tis a certain rule\n  Wits are safe things; there's danger in a fool.\n\nCHURCHILL.\n\n\n  And in this thought they find a kind of ease,\n  Bearing their own misfortune on the back\n  Of such as have before endured the like.\n\nRICHARD II.\n\n\n  Our life indeed has bitterness enough\n    To change a loving nature into gall:\n  Experience sews coarse patches on the stuff\n    Whose texture was originally all\n  Smooth as the rose-leaf's, and whose hues were bright\n    As are the colours of the weeping cloud\n  When the sun smiles upon its tears.\n\nMRS. LENOX CONYNGHAM.\n\n\n  Thus much we know, eternal bliss and pure,\n  By God's unfailing promise, is secure\n  To them who their appointed lot endure\n      Meekly, striving to fulfil,\n    In humble hopefulness, God's will.\n\nMRS. LENOX CONYNGHAM.\n\n\n  I thowt how hard it is to denye\n  A ladye's preyer, wych after the entent\n  Of the poete is a myghty comaundement;\n  Wherfore me thoht as in this caas\n  That my wyt war lakkyd bettyr it was\n  That my wyl, and therfore to do\n  My ladyes preyer I assentyd to.\n\nOSBERN BOKENAM.\n\n\n  _Al peco de los a\u00f1os\n   lo eminente se rinde;\n   que \u00e0 lo facil del tiempo\n   no ay conquista dificil._\n\nCALDERON.\n\n\n                 We only meet on earth\n  That we may know how sad it is to part:\n  And sad indeed it were, if in the heart\n  There were no store reserved against a dearth,\n  No calm Elysium for departed Mirth,\n  Haunted by gentle shadows of past pleasure,\n  Where the sweet folly, the light-footed measure,\n  And graver trifles of the shining hearth\n  Live in their own dear image.\n\nHARTLEY COLERIDGE.\n\n\n  Sweet are the thoughts that smother from conceit:\n  For when I come and sit me down to rest,\n  My chair presents a throne of majesty;\n  And when I set my bonnet on my head,\n  Methinks I fit my forehead for a crown;\n  And when I take a truncheon in my fist,\n  A sceptre then comes tumbling in my thoughts.\n\nROBERT GREENE.\n\n\n_Quandquam ver\u00f2 hoc mihi non polliceri possum, me ubique veritatem \nquam sectatus sum, assecutum esse; sed potius eo fine ea proposui, ut \net alios ad veritatis investigationem invitarem: tamen ut rect\u00e8 \nGalenus habet, \u03c4\u03bf\u03bb\u03bc\u03b7\u03c4\u03ad\u03bf\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03be\u03b7\u03c4\u03b7\u03c4\u03b5\u1f78\u03bd \u03c4\u1f78 \u1f00\u03bb\u03b7\u03b8\u1f72\u03c2, \u03b5\u1f30 \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03bc\u1f74 \n\u03c4\u03cd\u03c7\u03bf\u03bc\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c0\u03ac\u03bd\u03c4\u03c9\u03c2, \u03b4\u03ae\u03c0\u03bf\u03c5 \u03c0\u03bb\u03b7\u03c3\u03b9\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u1f22 \u03bd\u1fe6\u03bd \u1f10\u03c3\u03bc\u1f72\u03bd \u1f00\u03c6\u03b9\u03b6\u03cc\u03bc\u03b5\u03b8\u03b1. \nAudendum est, et veritas investiganda, quam etiamsi non assequamur, \nomnino tamen propius quam nunc sumus, ad eam perveniemus. Quo ver\u00f2 ego \nanimo ad scribendum accessi, eo ut alii ad legendum accedant, opto._\n\nSENNERTUS.\n\n\nI do confess the imperfect performance. Yet I must take the boldness \nto say, I have not miscarried in the whole; for the mechanical part of \nit is regular. That I may say with as little vanity, as a builder may \nsay he has built a house according to the model laid down before him, \nor a gardener that he has set his flowers in a knot of such or such a \nfigure.\n\nCONGREVE.\n\n\nAs wheresoever these leaves fall, the root is in my heart, so shall \nthey have ever true impressions thereof. Thus much information is in \nvery leaves, that they can tell what the Tree is; and these can tell \nyou I am a friend and an honest man.\n\nDONNE.\n\n\n  _On ne recognoistroit les monts, sans les valees;\n   Et les tailles encor artistement meslees\n   En \u0153uvre mosa\u00ffque, ont, pour plus grand beaut\u00e9,\n   Divers prix, divers teint, diverse quantit\u00e9.\n   Dieu veuille qu'en mes chants la plus insigne tache\n   Semble le moucheron qu'une pucelle attache\n   A sa face neigeuse, et que bien peu d'erreurs\n   Donnent lustre aux beaux traicts de mes hautes fureurs._\n\nDU BARTAS, LA MAGNIFICENCE.\n\n\n  Hills were not seen but for the vales betwixt;\n  The deep indentings artificial mixt\n  Amid mosaicks, for mere ornament,\n  Have prizes, sizes and dyes different.\n  And, Oh, God grant, the greatest spot you spy\n  In all my frame, may be but as the fly,\n  Which on her ruff, (whiter than whitest snows)\n  To whiten white, the fairest virgin sows,\n  (Or like the velvet on her brow, or like\n  The dunker mole on Venus' dainty cheek,)\n  And that a few faults may but lustre bring\n  To my high furies where I sweetest sing.\n\nSYLVESTER.\n\n\nBe as capricious and sick-brained as ignorance and malice can make \nthee, here thou art rectified; or be as healthful as the inward calm \nof an honest heart, learning, and temper can state thy disposition, \nyet this book may be thy fortunate concernment and companion.\n\nSHIRLEY.\n\n\n  Humble and meek befitteth men of years,\n  Behold my cell, built in a silent shade,\n  Holding content for poverty and peace,\n  And in my lodge is fealty and faith,\n  Labour and love united in one league.\n  I want not, for my mind affordeth wealth,\n  I know not envy, for I climb not high;\n  Thus do I live, and thus I mean to die.\n\nROBERT GREENE.\n\n\nThe events of to-day make us look forward to what will happen \nto-morrow; those of yesterday carry our views into another world.\n\nDANBY.\n\n\nMine earnest intent is as much to profit as to please, _non tam ut \npopulo placerem, quam ut populum juvarem:_ and these my writings shall \ntake, I hope like gilded pills, which are so composed as well to tempt \nthe appetite and deceive the palate, as to help and medicinally work \nupon the whole body. My lines shall not only recreate, but rectify the \nmind.\n\nBURTON.\n\n\n         \u2014Sit thou a patient looker on;\n  Judge not the play, before the play is done,\n  Her plot has many changes; every day\n  Speaks a new scene, the last act crowns the play.\n\nQUARLES.\n\n\n        Lord, if thy gracious bounty please to fill\n        The floor of my desires, and teach me skill\n  To dress and chuse the corn, take those the chaff that will.\n\nQUARLES.\n\n\n_Je n'ay pas plus faict mon livre, que mon livre m'a faict,\u2014livre \nconsubstantiel \u00e0 son autheur._\n\nMONTAIGNE.\n\n\n\u2014_se le parole che usa lo scrittore portan seco un poco, non dir\u00e0 di \ndifficult\u00e0, ma d'acutezza recondita, et non cosi nota, come quelle che \nsi dicono parlando ordinariamente, danno una certa maggior auttorit\u00e0 \nalla scrittura, et fanno che il lettore va piu ritenuto, et sopra di \nse, et meglio considera, et si diletta dell' ingegno et dottrina di \nchi scrive; et col buon giudicio affaticandosi un poco gusta quel \npiacere, che s'ha nel conseguir le cose difficili. Et se l'ignorantia \ndi chi legge \u00e8 tanta, che non posse superar quella difficult\u00e0, non \u00e8 \nla colpa dello scrittore._\n\nCASTIGLIONE, IL CORTIGIANO.\n\n\n_Certo estava eu que o Doutor sabia de tudo o que disse, nao s\u00f3 os \ntermos e fundamentos, mas acuda o mas difficultoza, e substancial;\u2014mas \no praticar dellas de modo, que eu as entendesse, he gra\u00e7a de seu \nsaber, e na\u00f5 sufficiencia do meu ingenho._\n\nFRANCISCO RODRIGUES LOBO.\n\n\nSir, Our greatest business is more in our power than the least, and we \nmay be surer to meet in Heaven than in any place upon earth; and \nwhilst we are distant here, we may meet as often as we list in God's \npresence, by soliciting in our prayers for one another.\n\nDONNE.\n\n\n  _Or ti riman, Lettor, sovra 'l tuo banco,\n     Dietro pensando a ci\u00f2 che si preliba,\n     S'esser vuoi lieto assai prima che stanco.\n   Messo t'ho innanzi; omai per te li ciba;\n     Che a se ritorce tutta la mia cura\n     Quella materia ond'io son fatto scriba._\n\nDANTE.\n\n\nI have been often told that nobody now would read any thing that was \nplain and true;\u2014that was accounted dull work, except one mixed \nsomething of the sublime, prodigious, monstrous, or incredible; and \nthen they would read the one for the sake of the other.\u2014So rather than \nnot be read, I have put in a proportionable little of the monstrous. \nIf any thing be found fault with, it is possible I may explain and \nadd.\n\nHUTCHINSON.\n\n\n  Who seeketh in thee for profit and gain\n  Of excellent matter soon shall attain.\n\nT. H.\n\n\nPay me like for like; give me good thoughts for great studies; and at \nleastwise shew me this courtly courtesy to afford me good words, which \ncost you nothing, for serious thoughts hatched up with much \nconsideration. Thus commending my deserts to the learned, and \ncommitting my labour to the instruction of the ignorant, I bid you all \nheartily farewell.\n\nLAZARUS PIOT.\n\n\nEven at this time, when I humbly thank God, I ask and have his comfort \nof sadder meditations, I do not condemn in myself that I have given my \nwit such evaporations as these.\n\nDONNE.\n\n\n\n\nL'ENVOY.\n\n\nGentle Reader\u2014for if thou art fond of such works as these, thou are \nlike to be the Gentleman and the Scholar\u2014I take upon me to advertise \nthee that the Printer of THE DOCTOR, &C. is William Nicol of the \nShakspeare Press\u2014the long tried Friend of the lamented Southey, and of \ntheir mutual Friend, the late Grosvenor Bedford, of Her Majesty's \nExchequer\u2014\n\n  _Felices anim\u00e6, et quales neque candidiores\n   Terra tulit!_\n\nThe Sonnet following, Gentle Reader, I do thee to wit, is the \ncomposition of the above kind hearted and benevolent William Nicol\u2014and \nI wish it to be printed, because on Grosvenor Bedford's last short \nvisit to Southey in 1836, he expressed himself much pleased with it. \nMay be, if thou art fond of the gentle craft, it may please thee too, \nand so I wish thee heartily farewell!\n\n  Who wrote THE DOCTOR? Who's the scribe unknown?\u2014\n      Time may discover, when the grave has closed\n      Its earthy jaws o'er us, who now are posed\n      To father that which greatest pen might own;\n  Learning diffuse, quaint humour, lively wit,\n      Satire severe and bold, or covert, sly,\n      Turning within itself the mental eye\n      To fancies strange that round its orbit flit,\n  Unknown to others and by self scarce seen;\n      Teaching, in sweetest English, England's plan,\u2014\n      When England was herself, her laurels green\u2014\n  Honour to God and charity to man:\n      Who wrote the Doctor? her best Son, I ween,\n      Whether his works, or his fair life you scan.\n\n\nTHE EDITOR.\n\n\n\n\nW. NICOL, 60, PALL MALL.","title":"The doctor, &c., vol. 7 (of 7)","tradition":"scripture-revelation","translated_text":null,"word_count":116523}