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five hundred pounds. The poor creature overjoyed, flies up stairs to her husband, who was then at work, and desires him to leave his room for that eyening, and come and drink with a friend of his and hers below. The man received this cheerful invitation as bad husbands sometimes do, and after a cross word or two, told her he would not come.
His wife with tenderness renewed her importunity, and at length said to him,
My love! I have within these few months, unknown to you, scraped together as much money, as has bought us a ticket in the lottery, and now here is Mrs. Quick come to tell me that it is come up this morning a five hundred pound prize.” The husband replies immediately, “ You lie, you slut, you have no ticket, for I have sold The poor woman upon
in a fit, recovers, and is now run distracted. As she had no design to defraud her husband, but was willing only to participate in his good fortune, every one pities her, but thinks her husband's punishment but just. This, sir, is a matter of fact; and would, if the persons and circumstances were greater, in a well wrought play be called Beautiful Distress. I have only sketched it out with chalk, and know a good hand can make a moving picture with worse materials.
"I am what the world calls a warm fellow, and by good success in trade I have raised myself to a capacity of making some figure in the world: but no matter for that, I have now under my guardianship a couple of nieces, who will certainly make me run mad; which you will not wonder
at, when I tell you they are female virtuosos, and during the three years and a half that I have had them under my care, they never in the least inclined their thoughts toward any one single part of the character of a notable woman. Whilst they should have been considering the proper ingredients for a sack posset, you should hear a dispute concerning the magnetic virtue of the loadstone, or perhaps the pressure of the atmosphere; their language is peculiar to themselves, and they scorn to express themselves on the meanest trifle with words that are not of a Latin derivation. But this were supportable still, would they suffer me to enjoy an uninterrupted ignorance; but unless I fall in with their abstracted ideas of things (as they call them,) I must not expect to smoke one pipe in quiet. In a late fit of the gout, I complained of the pain of that distemper, when my niece Kitty begged leave to assure me, that whatever I might think, several great philosophers, both ancient and modern, were of opinion, that both pleasure and pain were imaginary distinctions, and that there was no such thing as either in rerum natura. I have often heard them affirm that the fire was not hot; and one day when I, with the authority of an old fellow, desired one of them to put my blue cloak on my knees, she answered, sir, I will reach the cloak; but take notice, 1 do not do it as allowing your description; for it might as well be called yellow as blue; for colour is nothing but the various infractions of the rays of the sun.-Miss Molly told me one day, that to say snow was white, is allowing a vulgar error; for as it contains a great quantity of nitrous particles, it might more reasonably be supposed to be black. In short, the young hussies would persuade me, that to believe one's eyes is a sure way to be deceived; and have often advised me by no means to trust any thing so fallible as my senses. What I have to beg of you now is to turn one speculation to the due regulation of female literature, so far at least as to make it consistent with the quiet of such whose fate it is to be liable to its insults; and to tell us the difference between a gentleman that should make cheese-cakes and raise paste and a lady that reads Locke and understands the mathematics. In which you will extremely oblige, Your hearty friend and humble servant,
ABRAHAM THRIFTY.' STEELE
No. 243. SATURDAY, DECEMBER 8.
Formam quidem ipsam, Marce fili, et tanquam faciem honesti
vides: si oculis cerneretur, mirabiles amores Cut ait Plato) excitaret sapientiæ.
You see, my son Marcus, the very shape and countenance,
as it were, of virtue: which, if it could be made the object of sight, would (as Plato says) excite in us a wonderful love of wisdom.
I do not remember to have read any discourse written expressly upon the beauty and loveliness of virtue, without considering it as a duty, and as the means of making us happy both now and hereafter. I design therefore this speculation as an essay upon that subject, in which I shall con
sider virtue no farther than as it is in itself of an amiable nature, after having premised, that I understand by the word virtue such a general notion as is affixed to it by the writers of morality, and which, by devout men, generally goes under the name of religion, and by men of the world, under the name of honour.
Hypocrisy itself does great honour, or rather justice, to religion, and tacitly acknowledges it to be an ornament to human nature.
The hypocrite would not be at so much pains to put on the appearance of virtue, if he did not know it was the most proper and effectual means to gain the love and esteem of mankind.
We learn from Hierocles, it was a common saying among the heathens, that the wise man hates nobody, but only loves the virtuous.
Tully has a very beautiful gradation of thoughts to show how amiable virtue is. We love a virtuous man (says he) who lives in the remotest parts of the earth, though we are altogether out of the reach of his virtue, and can receive from it no manner of benefit; nay, one who died several ages ago, raises a secret fondness and benevolence for him in our minds when we read his story; nay, what is still more, one who has been the enemy of our country, provided his wars were regulated by justice and humanity, as in the instance of Pyrrhus, whom Tully mentions on this occasion in opposition to Hannibal. Such is the natural beauty and loveliness of virtue.
Stoicism, which was the pedantry of virtue, ascribes all good qualifications, of what kind soever, to the virtuous man. Accordingly Cato, in the character Tully has left of him, carried matters so far, that he would not allow any one but a virtuous man to be handsome. This indeed looks more like a philosophical rant than the real opinion of a wise man; yet this was what Cato very seriously maintained. In short, the stoics thought they could not sufficiently represent the excellence of virtue, if they did not comprehend in the notion of it all possible perfections; and therefore did not only suppose that it was transcendently beautiful in itself, but that it made the very body amiable, and banished every kind of deformity from the person in whom it resided.
It is a common observation, that the most abandoned to all sense of goodness are apt to wish those who are related to them of a different character; and it is very observable, that none are more struck with the charms of virtue in the fair sex, than those who, by their very admiration of it, are carried to a desire of ruining it.
A virtuous mind in a fair body is indeed a fine picture in a good light, and therefore it is no wonder that it makes the beautiful sex all over charms.
As virtue in general is of an amiable and lovely nature, there are some particular kinds of it which are more so than others; and these are such as dispose us to do good to mankind. Temperance and abstinence, faith and devotion, are in themselves perhaps as laudable as any other virtues; but those which make a man popular and beloved, are justice, charity, munificence; and in short all the good qualities that render us beneficial to each other. For this reason even an extravagant man, who has nothing else to recommend him but a false generosity, is often more belov