their pleasures, or their business, subservient to nobler pursuits. We might then expect a generation of poetical green-grocers, metaphysical cork-cutters, and philosophical tallow-chandlers. We should then all be like the gamester, who to the surprise of a large congregation, brought into church a pack of cards instead of a prayer book; and on being reprimanded, proved, that the cards, in the light he considered them, answered every purpose of the liturgy. For if the haberdasher, when rolling up his small wares, would consider them in an astronomical view, and the cheese-monger, when surrounded by Stilton and doubleGloucester, regard his goods as subjects for philosophy; there would be nothing wanting to render the former a Newton and the latter a Socrates.

have

For my own part, Sir, I have not the happiness of exercising any of the trades in question, and therefore cannot myself apply them to the purposes of morality. But you must know, Sir, the chief delight of my life is- -good eating; nor am I ashamed to own myself a GLUTTON; since I can at the same time boast that I am a moralizing one. As I swallow with remarkable expedition, usually done dinner before the rest of the company ; and in order to fill up the vacant time, amuse myself with observing the manœuvres of some one who still continues eating. An inexperienced person can have no idea of the fund of knowledge and improvement which such speculation affords; nor can they at all conceive the many useful lessons and rules for my future conduct, which I collect, merely from observing the knife and fork ranging from one part of the plate to the other; industriously collecting the different substances, and piling up the fat on the meat, the sallad on the fat, the gravy on the sallad, and the salt on the gravy.

When I see this delicious pyramid descend the throat, it reminds me of a poet, who heaps tropes upon episodes, similies upon tropes, and catastrophes on similies; and at last sees the whole fabric destroyed by the tooth of the critic. If the unfaithful fork happens to let go his cargo just as the mouth is opening for its prey, what a melancholy picture does this accident present, of the uncertainty and vicissitude of all human affairs! How strongly does it bring to my mind that trite but excellent maxim, of woλλa melaks πέλει κυλικός και χειλεος ακρε, “ many things happen between the cup and the lip?" By this means, Mr. Griffin, you perceive that my fondness for eating is of eminent advantage to my mind and morals; since the same ingredients afford wholesome food to my stomach, and wholesome reflections to my heart.

If this letter should meet with a favourable reception, I will, in a short time, send you a very elaborate disserta tion on carving, which was composed “intercisivo tem¬ pore," that is, between the first and second course.

I remain,

Your most devoted Servent,

Σοφος Πολυφαγος,

NOTES to CORRESPONDENTS.

Semicolon is received-I will venture to give Quintus the piece of advice which Horace gave to his namesake, ne percuncteris,

No. 37. MONDAY, JULY 23, 1787.

O! curas hominum ! O ! quantum est in rebus inane.

How anxious are our cares, and yet how vain.

PERSIUS.

DRYDEN.

WHEN philosophy, affecting to exclaim thus on the

vanity of human pursuits and knowledge, and the emptiness of human glory, sings the praises of retirement and seclusion from society, I cannot suppress the smile which arises at the mock solemnity of the declaration; and have sufficient ill-nature to suspect, that the sentiment has been dictated by that very vanity, which it seemingly despises. I believe that none are found to be more warmly attached to that perishable frailty (as they call it) fame, than those who outwardly neglect it.-They may do it with safety ;— by the singularity of affecting to deprecate what others value so highly, they are certain of attracting the attention of mankind. If these men are sincere and speak the real sentiments of their hearts, let them not be disturbed in their favourite retirement ; their opinions are harmless, and will have but little influence on the world at large. But let them extend to others that toleration, which is granted to themselves. If their quiet is not envied by the great, let them not impede the more active pursuit of others; if their

cottage is left untouched, they should not attempt to destroy the palace which another is rearing; they may rest assured the world will not molest them, if they do not molest the world; in spite of their outcries, men will follow their different pursuits with the same ardor, and by endeavoring to deter them, they only betray their own impotence. The truth is, that in the great maze of life each may pursue his own path without fear of interrupting his neighbour; the roads are numerous, and broad enough for us to pass without crouding each other. As each man has his particular turn, his favourite pursuit, he may follow it. I only wish he would not abuse his neighbour for chusing a different track. There is nothing more common, at the same time nothing more absurd, or a more infallible mark of a narrow understanding, than to condemn every pursuit but your own, and depreciate every study in comparison with some beloved object; surely the disposition, which refuses to mix with any but that of a similar texture, is not only uncharitable and unsociable, but ridiculous.

Every man must be a competent judge of what is most consonant to his own inclinations; and as every man must undoubtedly wish for happiness, it follows, that he will pursue the means which he thinks the most likely to attain it. The philosopher and the active man in their different pursuits must each feel a pleasure, which the other is incapable of tasting. The contented soul of the one shrinks from the dangers and the tempests to which ambition is exposed; and the turbulent spirit of the other sickens at the thought of a calm, wherein all his powers are rendered useless and inert.

The question is now reduced to this point, "Of the dif

ferent means by which we pursue happiness, which is the most likely to gain its end?" I must here observe, that as things are generally in extremes, both the active and inacttive have pushed their opinions too far; if the one has too much phlegm, the other has too much fire; and as all extremes destroy themselves by too eager a pursuit of á favourite object, we often miss our aim. The man who in chase of pleasure, plunges into the excesses of debauchery, or he who in the rigour of his morality, obstinately rejects all pleasures, and morosely secludes himself from society, lest he should be contaminated, have in the eye of wisdom equally been misled. Him who considers fame as not worth possessing, or him who rests his whole happiness on the gaze of the multitude, such, as having entirely mistaken their ends, I exclude from the question, as wishing to confine it to those, who pursue their inclinations with moderation, and found them on rational principles. On the first view the retired man seems to proceed on the surer grounds. His happiness depends upon himself alone; his resources are contained within himself, and consequently are not exposed to the vicissitudes, which a man of the world must inevitably experience. The latter is liable to have his schemes thwarted, and projects defeated, by those whose interests clash with his. His ill fortune, the treachery of a friend, or the ingratitude of his country, may deprive him of the reward of his labours, and leave him destitute in the evening of his days, when his powers are exhausted, and he is no longer able to cope with the difficulties which surround him.

But let us take the

This is all specious, perhaps true: reverse of the scene.- The calm contented happiness which is to roll for years, " in the noiseless tenor of its way” is, I