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squadrons in the female army, fell in among the males, where he made a more terrible havoc than on the other side. He was here opposed by Reason, who drew up all his forces against him, and held the fight in suspense for some time, but at length quitted the field.

After a great ravage on both sides, the two armies agreed to join against this common foe. And in order to it, drew out a small chosen band, whom they placed, by consent, under the conduct of Virtue, who, in a little time, drove this foul ugly monster out of the field.

Upon his retreat, a second neutral leader, whose name was Love, marched in between the two armies. He headed a body of ten thousand winged boys that threw their darts and arrows promiscuously among both armies. The wounds they gave were not the wounds of an enemy. They were pleasing to those that felt them; and had so strange an effect, that they wrought a spirit of mutual friendship, reconciliation, and good-will in both sexes. The two armies now looked with cordial love on each other, and stretched out their arms with tears of joy, as longing to forget old animosities, and embrace one another.

The last general of neutrals, that appeared in the field, was Hymen, who marched immediately after Love, and seconding the good inclinations which he had inspired, joined the hands of both armies. Love generally accompanied him, and recommended the sexes, pair by pair, to his good offices.

But as it is usual enough for several persons to dress themselves in the habit of a great leader, Ambition and Avarice had taken on them the garb and habit of Love, by which means they often imposed

on Hymen, by putting into his hands several couples whom he would never have joined together, had it not been brought about 1 by the delusion of these two impostors.

| Had it not been brought about.] It, i. e. their being joined together. This careless manner of expression might have been avoided, by saying simply-had he not been deluded by these two impostors.


Admiranda tibi levium spectacula rerum. Virg. THERE is no passion which steals into the heart more imperceptibly, and covers itself under more disguises, than pride. For my own part, I think, if there is any passion or

Ι vice which I am wholly a stranger to, it is this; though, at the same time, perhaps, this very judgment which I form of myself, proceeds, in some measure, from this corrupt principle. I have been always

wonderfully delighted with that sentence in holy writ, “ Pride was not made for man.' There is not, indeed, any single view of human nature, under its present condition, which is not sufficient to extinguish in us all the secret seeds of pride ;) and, on the contrary, to sink the soul, into the lowest state of humility, and what the schoolmen call self-annihilation. Pride was not made for man, as he is,

1. A sinful,
2. An ignorant,
3. A miserable being.

There is nothing in his understanding, in his will, or in his present condition, that can tempt any considerate creature to pride or vanity.

These three very reasons why he should not be proud, are, notwithstanding, the reasons why he is so. Were not he a sinful creature, he would not be subject to a passion which rises from the depravity of his nature; were he not an ignorant creature, he would see that he has nothing to be proud of; and were not the whole species miserable, he would not have those wretched objects of comparison before his eyes, which are the occasions of this passion, and which make one man value himself more than another.

A wise man will be contented that his glory be deferred till such time as he shall be truly glorified; when his understanding shall be cleared, his will rectified, and his happiness

· Seeds of pride.) We say, indeed, seeds of fire, and we may extinguish such seeds. But this is a poetical, that is, an uncommon sense of the word seeds. It had been easier and better to say, (as the author himself has done on another occasion,) to kill in us the secret seeds of pride, &c. Spect. No. 531.

assured; or, in other words, when he shall be neither sinful, nor ignorant, nor miserable.

If there be anything which makes human nature appear ridiculous to beings of superior faculties, it must be pride. They know so well the vanity of those imaginary perfections that swell the heart of man, and of those little supernumerary advantages, whether in birth, fortune, or title, which one man enjoys above another, that it must certainly very much astonish, if it does not very much divert them, when they see a mortal puffed up, and valuing himself above his neighbours, on any of these accounts, at the same time that he is obnoxious to all the common calamities of the species.

To set this thought in its true light,' we will fancy, if you please, that yonder mole-hill is inhabited by reasonable creatures, and that every pismire (his shape and way of life only excepted) is endowed with human passions. "How should we smile to hear one give us an account of the pedigrees, distinctions, and titles that reign among them! Observe how the whole swarm divide and make way for the pismire that passes through them. You must understand he is an emmet of quality, and has better blood in his veins than

any pismire in the mole-hill. Do not you see how sensible he is of it, how slow he marches forward, how the whole rabble of ants keep their distance ? Here you may observe one placed upon a little eminence, and looking down on a long row of labourers. He is the richest insect on this side the hillock, he has a walk of half a yard in length, and a quarter of an inch in breadth; he keeps a hundred menial servants, and has, at least, fifteen barley-corns in his granary. He is now chiding and beslaving the emmet that stands before him, and who, for all that we can discover, is as good an emmet as himself.

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| The comparison here carried on with so much vivacity of humour is equally a favourite with the religionist and free-thinker, but on very different considerations; with the religionist, who intends to mortify human pride, and with the free-thinker, who employs it to degrade and vilify human nature. The former would show how man becomes ridiculous, by departing from the rule of his nature, reason; the latter would have us infer from it, that the most reasonable pursuits of man are insignificant. But to make out this last conclusion, more must be taken for granted than the parallel implies, or the libertine will ever prove; I mean, that the reasonable conduct of the passions has no influence on the enjoyment of this life, or of another.

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But here comes an insect of figure! Do not you tice of a little white straw that he carries in his mouth ? That straw, you must understand, he would not part with for the longest tract about the mole-hill: did you but know what he has undergone to purchase it! See how the ants of all qualities and conditions swarm about him. Should this straw drop out of his mouth, you would see all this numerous circle of attendants follow the next that took it


and leave the discarded insect, or run over his back, to come at his successor.

If now you have a mind to see all the ladies of the molehill, observe first the pismire that listens to the emmet on her left hand, at the same time that she seems to turn away her head from him. He tells this poor insect that she is a goddess, that her eyes are brighter than the sun, that life and death are at her disposal. She believes him, and gives herself a thousand little airs upon it. Mark the vanity of the pismire on your left hand. She can scarce crawl with age, but you must know she values herself upon her birth; and if you mind, spurns at every one that comes within her reach. The little nimble coquette that is running along by the side of her, is a wit. She has broke many a pismire's heart. Do but observe what a drove of lovers are running after her. We will here finish this imaginary scene; but first of all

, to draw the parallel closer, will suppose, if you please, that death comes down upon the mole-hill, in the shape of a cocksparrow, who picks up, without distinction, the pismire of quality and his flatterers, the pismire of substance and his day-labourers, the white-straw officer and his sycophants, with all the goddesses, wits, and beauties of the mole-bill.

May we not imagine that beings of superior natures and perfections, regard all the instances of pride and vanity, among our own species, in the same kind of view, when they take a survey of those who inhabit the earth; or, in the language of an ingenious French poet, of those pismires that people this heap of dirt, which human vanity has divided into climates and regions ?


Omnia transformant sese in miracula rerum. VIRG.

I QUESTION not but the following letter will be entertaining to those who were present at the late masquerade, as it will recall into their minds several merry particulars that passed in it, and, at the same time, be very acceptable to those who were at a distance from it, as they may form from hence some idea of this fashionable amusement.


To Nestor Ironside, Esq.

Per viam Leonis.

I could scarce ever go into good company, but the discourse was on the ambassador, the politeness of his entertainments, the goodness of his Burgundy and Champaign, the gaiety of his masquerades, with the odd fantastical dresses which were made use of in those midnight solemnities. The noise these diversions made at last raised my curiosity, and for once I resolved to be present at them, being at the same time provoked to it by a lady I then made my addresses to, one of a sprightly humour, and a great admirer of such novelties. In order to it, I hurried my habit, and got it ready a week before the time, for I grew impatient to be initiated in these new mysteries. Every morning I drest myself in it, and acted before the looking-glass, so that I am vain enough to think I was as perfect in my part as most who had oftener frequented these diversions. You must understand, I personated a devil, and that for several weighty reasons. First, because appearing as one of that fraternity, I expected to meet with particular civilities from the more polite and better bred part of the company. Besides, as from their usual reception they are called familiars, I fancied I should, in this character, be allowed the greatest liberties, and soonest be led into the secrets of the masquerade. To recommend and distinguish me from the vulgar, I drew a very long tail after me. But to speak the truth, what persuaded me most to this disguise was, because I heard an intriguing lady say, in a large company of females, who


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