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any virtue but chastity; she has no desire to be praised but for her cookery, nor wishes any ill to the rest of mankind, but that, whenever they aspire to a feast, their custards may be whevish and their piecrusts tough.

I am now very impatient to know whether I am to look on these ladies as the great patterns of our sex, and to consider conserves and pickles as the business of my life; whether the censures which I now suffer be just, and whether the brewers of wines and the distillers of washes have a right to look with insolence on the weakness of

CORNELIA.

THE AFFLICTIONS COMMON TO ALL MANKIND SHOULD INCLINE US TO BEAR MORE PATIENTLY OUR OWN.

"How oft in vain the son of Theseus said,
The stormy sorrows be with patience laid;
Nor are thy fortunes to be wept alone;

Weigh other's woes, and learn to bear thy own."
OVID.-CATCOTT's Trans.

AMONG the various methods of consolation to which the miseries inseparable from our present state have given occasion, it has been, as I have already remarked, recommended by some writers to put the sufferer in mind of heavier pressures and more excruciating calamities than those of which he has himself reason to complain.

This has, in all ages, been directed and practised; and, in conformity to this custom, Lipsius, the great modern master of the Stoic philosophy, has, in his celebrated treatise on Steadiness of Mind, endeavoured to fortify the breast against too much sensi

bility of misfortune, by enumerating the evils which have in former ages fallen upon the world, the devastation of wide-extended regions, the sack of cities, and massacre of nations. And the common voice of the multitude, uninstructed by precept and unprejudiced by authority, which, in questions that relate to the heart of man, is, in my opinion, more decisive than the learning of Lipsius, seems to jnstify the efficacy of this procedure; for one of the first comforts which one neighbour administers to another is a relation of the like infelicity, combined with circumstances of greater bitterness.

But this medicine of the mind is like many remedies applied to the body, of which, though we see the effects, we are unacquainted with the manner of operation, and of which, therefore, some, who are unwilling to suppose anything out of the reach of their own sagacity, have been inclined to doubt whether they have really those virtues for which they are celebrated, and whether their reputation is not the mere gift of fancy, prejudice, and credulity.

Consolation or comfort are words which, in their proper acceptation, signify some alleviation of that pain to which it is not in our power to afford the proper and adequate remedy; they imply rather an augmentation of the power of bearing than a diminution of the burden. A prisoner is relieved by him that sets him at liberty, but receives comfort from such as suggest considerations by which he is made patient under the inconvenience of confinement. To that grief which arises from a great loss, he only brings the true remedy who makes his friend's condition the same as before; but he may be properly termed a comforter who by persuasion extenuates the pain of poverty, and shows, in the style of Hesiod, that half is more than the whole.

It is, perhaps, not immediately obvious, how it can lull the memory of misfortune, or appease the

throbbings of anguish, to hear that others are more miserable; others, perhaps, unknown or wholly indifferent, whose prosperity raises to envy, and whose fall can gratify no resentment. Some topics of comfort arising, like that which gave hope and spirit to the captive of Sesostris, from the perpetual vicissitudes of life, and mutability of human affairs, may as properly raise the dejected as depress the proud, and have an immediate tendency to exhilarate and revive. But how can it avail the man who languishes in the gloom of sorrow, without prospect of emerging into the sunshine of cheerfulness, to hear that others are sunk yet deeper in the dungeon of misery, shackled with heavier chains, and surrounded with darker desperation ?

The solace arising from this consideration seems indeed the weakest of all others, and is, perhaps, never properly applied but in cases where there is no place for reflections of more speedy and pleasing efficacy. But even from such calamities life is by no means free; a thousand ills incurable, a thousand losses irreparable, a thousand difficulties insurmountable, are known, or will be known, by all the sons of men. Native deformity cannot be rectified, a dead friend cannot return, and the hours of youth, trifled away in folly or lost in sickness, cannot be restored.

Under the oppression of such melancholy it has been found useful to take a survey of the world, to contemplate the various scenes of distress in which mankind are struggling round us, and acquaint ourselves with the terribiles visu forma, the various shapes of misery which make havoc of terrestrial happiness, range all corners almost without restraint, trample down our hopes at the hour of harvest, and, when we have built our schemes to the top, ruin their foundations.

The first effect of this meditation is, that it furnishes a new employment for the mind, and en

gages the passions on remoter objects; as kings have sometimes freed themselves from a subject too haughty to be governed and too powerful to be crushed, by posting him in a distant province till his popularity has subsided or his pride been repressed. The attention is dissipated by variety, and acts more weakly upon any single part, as that torrent may be drawn off to different channels, which, pouring down in one collected body, cannot be resisted. This species of comfort is therefore, unavailing in severe paroxysms of corporeal pain, when the mind is every instant called back to misery, and in the first shock of any sudden evil; but will certainly be of use against encroaching melancholy and a settled habit of gloomy thoughts.

It is farther advantageous, as it supplies us with opportunities of making comparisons in our own favour. We know that very little of the pain or pleasure which does not begin and end in our senses is otherwise than relative; we are rich or poor, great or little, in proportion to the number that excel us or fall beneath us in any of these respects; and, therefore, a man whose uneasiness arises from reflection on any misfortune that throws him below those with whom he was once equal, is comforted by finding that he is not yet the lowest.

There is another kind of comparison, less tending towards the vice of envy, very well illustrated by an old poet,* whose system will not afford many reasonable motives to content. "It is," says he, "pleasing to look from shore upon the tumults of a storm, and to see a ship struggling with the billows; it is pleasing, not because the pain of another can give us delight, but because we have a stronger impression of the happiness of safety." Thus, when we look abroad, and behold the multitudes that are groaning under evils heavier than those

* Lucretius.

which we have experienced, we shrink back to our own state, and, instead of repining that so much must be felt, learn to rejoice that we have not more to feel.

By this observation of the miseries of others, fortitude is strengthened, and the mind brought to a more extensive knowledge of her own powers. As the heroes of action catch the flame from one to another, so they to whom Providence has allotted the harder task of suffering with calmness and dignity, may animate themselves by the remembrance of those evils which have been laid on others, perhaps naturally as weak as themselves, and bear up with vigour and resolution against their own oppressions when they see it possible that more severe afflictions may be borne.

There is still another reason why, to many minds, the relation of other men's infelicity may give a lasting and continual relief. Some, not well instructed in the measures by which Providence distributes happiness, are perhaps misled by divines, who, as Bellarmine makes temporal prosperity one of the characters of the true church, have represented wealth and ease as the certain concomitants of virtue and the unfailing result of the Divine approbation. Such sufferers are dejected in their misfortunes, not so much for what they feel as for what they dread; not because they cannot support the sorrows or endure the wants of their present condition, but because they consider them as only the beginnings of more sharp and more lasting pains. To these mourners it is an act of the highest charity to represent the calamities which not only virtue has suffered, but virtue has incurred; to inform them that one evidence of a future state is the uncertainty of any present reward for goodness; and to remind them, from the highest authority, of the distresses and penury of men of whom the world was not worthy.

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