anchor, make up their stock in trade. They may be considered as hieroglyphical writers. Images stand out in their minds isolated and important merely in themselves, without any ground-work of feeling-there is no context in their imaginations. Words affect them in the same way, by the mere sound, that is, by their possible, not by their actual application to the subject in hand. They are fascinated by first appearances, and have no sense of consequences. Nothing more is meant by them than meets the ear: they understand or feel nothing more than meets their eye. The web and texture of the universe, and of the heart of man, is a mystery to them; they have no faculty that strikes a chord in unison with it. They cannot get beyond the daubings of fancy, the varnish of sentiment. Objects are not linked to feelings, words to things, but images revolve in splendid mockery, words represent themselves in their strange rhapsodies. The categories of such a mind are pride and ignorance. Pride in outside show, to which they sacrifice everything, and ignorance of the true worth and hidden structure both of words and things. With a sovereign contempt for what is familiar and natural, they are the slaves of vulgar affectation-of a routine of high-flown phrases. Scorning to imitate realities, they are unable to invent anything, to strike out one original idea. They are not copyists of nature, it is true: but they are the poorest of all plagiarists, the plagiarists of words. All is far-fetched, dear-bought, artificial, oriental in subject and allusion: all is mechanical, conventional, vapid, formal, pedantic in style and execution. They startle and confound the understanding of the reader, by the remoteness and obscurity of their illustrations: they soothe the ear by the monotony of the same everlasting round of circuitous metaphors. They are the mock-school in poetry and prose. They flounder about between fustian in expression, and bathos in sentiment. They tantalize the fancy, but never reach the head nor touch the heart. Their Temple of Fame is like a shadowy structure raised by Dulness to Vanity, or like Cowper's description of the Empress of Russia's palace of ice, "as worthless as in show 'twas glittering "_

"It smiled, and it was cold!"

ESSAY XXVIII.

On Effeminacy of Character.

EFFEMINACY of character arises from a prevalence of the sensibility over the will; or it consists in a want of fortitude to bear pain or to undergo fatigue, however urgent the occasion. We meet with instances of people who cannot lift up a little finger to save themselves from ruin, nor give up the smallest indulgence for the sake of any other person. They cannot put themselves out of their way on any account. No one makes a greater outcry when the day of reckoning comes, or affects greater compassion for the mischiefs they have occasioned; but till the time comes, they feel nothing, they care for nothing. They live in the present moment, are the creatures of the present impulse (whatever it may be)--and beyond that, the universe is nothing to them. The slightest toy countervails the empire of the world; they will not forego the smallest inclination they feel, for any object that can be proposed to them, or any reason that can be urged for it. You might as well ask of the gossamer not to wanton in, the idle summer air, or of the moth not to play with the flame that scorches it, as ask of these persons to put off any enjoyment for a single instant, or to gird themselves up to any enterprise of pith or moment. They have been so used to a studied succession of agreeable sensations, that the shortest pause is a privation which they can by no means endure—it is like tearing them from their very existence they have been so inured to ease and indolence, that the most trifling effort is like one of the tasks of Hercules, a thing of impossibility, at which they shudder. They lie on beds of roses, and spread their gauze wings to the sun and summer gale, and cannot bear to put their tender feet to the ground, much less to encounter the thorns and briers of the world. Life for them

and they have no fancy for fishing in troubled waters. The ordinary state of existence they regard as something importunate and vain, and out of nature. What must they think of its trials and sharp vicissitudes? Instead of voluntarily embracing pain, or labor, or danger, or death, every sensation must be wound up to the highest pitch of voluptuous refinement, every motion must be grace and elegance; they live in a luxurious, endless dream, or

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"Die of a rose in aromatic pain!"

Siren sounds must float around them; smiling forms must everywhere meet their sight; they must tread a soft measure on painted carpets or smooth-shaven lawns; books, arts, jests, laughter, occupy every thought and hour-what have they to do with the drudgery, the struggles, the poverty, the disease or anguish, which are the common lot of humanity! These things are intolerable to them, even in imagination. They disturb the enchantment in which they are lapt. They cause a wrinkle in the clear and polished surface of their existence. They exclaim with impatience and in agony, "Oh, leave me to my repose!" How they shall discourse the freezing hours away, when wind and rain beat dark December down," or "bide the pelting of the pittiless storm," gives them no concern, it never once enters their heads. They close the shutters, draw the curtains, and enjoy or shut out the whistling of the approaching tempest. "They take no thought for the morrow," not they. They do not anticipate evils. Let them come when they will come, they will not run to meet them. Nay more, they will not move one step to prevent them, nor let any one else. The mention of such things is shocking; the very supposition is a nuisance that must not be tolerated. The idea of the trouble, the precautions, the negotiations necessary to obviate disagreeable consequences oppresses them to death, is an exertion too great for their enervated imaginations. They are not like Master Barnardine in Measure for Measure, who would not "get up to be hanged "—they would not get up to avoid being hanged. They are completely wrapped up in themselves; but then all their self-love is concentrated in the present minute. They have worked up their effeminate and fastidious appetite of enjoyment to such a pitch, that the whole of their

existence, every moment of it, must be made up of these exquisite indulgences; or they will fling it all away, with indifference and scorn. They stake their entire welfare on the gratification of the passing instant. Their senses, their vanity, their thoughtless gaiety have been pampered till they ache at the smallest suspension of their perpetual dose of excitement, and they will purchase the hollow happiness of the next five minutes, by a mortgage on the independence and comfort of years. They must have their will in everything, or they grow sullen and peevish like spoiled children. Whatever they set their eyes on, or make up their minds to, they must have that instant. They may pay for it hereafter. But that is no matter. They snatch a joy beyond the reach of fate, and consider the present time sacred, inviolable, unaccountable to that hard, churlish, niggard, inexorable taskmaster, the future. Now or never is their motto. They are madly devoted to the play-thing, the ruling passion of the moment. What is to happen to them a week hence is as if it were to happen to them a thousand years hence. They put off the consideration for another day, and their heedless unconcern laughs at it as a fable. Their life is " a cell of ignorance, travelling a-bed ;” their existence is ephemeral; their thoughts are insect-winged, their identity expires with the whim, the folly, the passion of the hour.

Nothing but a miracle can rouse such people from their lethargy. It is not to be expected, nor is it even possible in the natural course of things. Pope's striking exclamation,

"Oh! blindness to the future kindly given,

That each may fill the circuit mark'd by Heaven!"

hardly applies here; namely, to evils that stare us in the face, and that might be averted with the least prudence or resolution. But nothing can be done. How should it? A slight evil, a distant danger will not move them; and a more imminent one only makes them turn away from it in greater precipitation and alarm. The more desperate their affairs grow, the more averse they are to look into them; and the greater the effort required to retrieve them, the more incapable they are of it. At first, they will not do anything; and afterwards, it is too late. The very

motives that imperiously urge them to self-reflection and amendment, combine with their natural disposition to prevent it. This amounts pretty nearly to a mathematical demonstration. Ease, vanity, pleasure, are the ruling passions in such cases. How will you conquer these, or wean their infatuated votaries from them? By the dread of hardship, disgrace, pain? They turn from them and you who point them out as the alternative, with sickly disgust; and instead of a stronger effort of courage or self-denial to avert the crisis, hasten it by a wilful determination to pamper the disease in every way, and arm themselves, not with fortitude to bear or to repel the consequences, but with judicial blindness to their approach. Will you rouse the indolent procrastinator to an irksome but necessary effort, by showing him how much he has to do? He will only draw back the more for all your entreaties and representations. If of a sanguine turn, he will make a slight attempt at a new plan of life, be satisfied with the first appearance of reform, and relapse into indolence again. If timid and undecided, the hopelessness of the undertaking will put him out of heart with it, and he will stand still in despair. Will you save a vain man from ruin, by pointing out the obloquy and ridicule that await him in his present career? He smiles at your forebodings as fantastical; or the more they are realized around him, the more he is impelled to keep out the galling conviction, and the more fondly he clings to flattery and death. He will not make a bold and resolute attempt to recover his reputation, because that would imply that it was capable of being soiled or injured; or he no sooner meditates some desultory project, than he takes credit to himself for the execution, and is delighted to wear his unearned laurels while the thing is barely talked of. The chance of success relieves the uneasiness of his apprehensions; so that he makes use of the interval only to flatter his favorite infirmity again. Would you wean a man from sensual excesses by the inevitable consequences to which they lead ?— What holds more antipathy to pleasure than pain? The mind given up to self-indulgence, revolts at suffering; and throws it from it as an unaccountable anomaly, as a piece of injustice when it comes. Much less will it acknowledge any affinity with or subjection to it as a mere threat. If the prediction does not imme