fairies spun it in a ring,With a feather from their wing,
And called it hope—a charm for tears,
And chained it to their silken ears.
And I was formed within a light
That kindled in the womb of night,
Of loathsome withered weeds—
And fate looked on and fanned the flame,
But freed me from the touch of blame,
Of all my evil deeds.
Enchantress waited on my birth,
And bade the hypochondriac walk the earth.
Together, together, yet, O yet we dwell,
A glimpse of heaven in hell
A glimpse of heaven in hell
Which plays, which plays, like lightning on the tempest gloom,
Or life within a catacomb,
Or life within a catacomb,
Pointing the many passions' mood
To strange but universal good.
DR. JOHNSON
(To the Editor of the Mirror.)
The correspondent who furnished you with the article on "Dr. Johnson's Residence in Bolt Court," has fallen into several anachronisms, to which, I beg leave to call your attention.
He says, "here the unfortunate Savage has held his intellectual noctes, and enlivened the old moralist with his mad philosophy." If you refer to any biographical account of Johnson, you will find, his residence in Bolt Court did not commence till nearly twenty years after the death of Savage. Johnson had no settled habitation till after that event, and they were both frequently obliged to perambulate the streets, for whole nights, for want of money to pay for a lodging; and instead of Johnson being an old moralist at this time, he was but thirty-three when his friend died, Savage being about forty-four.
Your correspondent has given a graphic description of our great lexicographer and his two associates, Savage and Boswell, all three of whom, he says, met at Johnson's house in Bolt Court, and discussed subjects of polite literature; whereas his acquaintance with Boswell began only in 1763, and Savage died in Bristol, in 1742. The work Johnson wrote, at the time of compiling the Dictionary, was the "Rambler," and not the "Guardian," as your correspondent asserts. The latter was the joint production of Addison and Steele.
The principal events of the Doctor's life are well known; and it is interesting and not uninstructive to contemplate this master-spirit struggling with the vicissitudes of fortune, and depending frequently for his next meal, on the resources of his genius, till his merit became known. View him and his cotemporary, Garrick, travelling to London together, mere adventurers, with many plans in their heads, and very little money in their pockets; we see them both rising to the pinnacle of fame; one the majestic teacher of moral virtue, and the other delighting by the versatility of his histrionic powers. Go one step further. They are consigned to the tomb, and these men, whom friendship had united whilst living, death has not divided. Near Shakspeare's monument, in Westminster Abbey, they lie interred side by side. Of Garrick it has been said, "that the gaiety of nations was eclipsed at his death," and of Johnson we may truly say he has given "ardour to virtue and confidence to truth."
ON GOOD AND EVIL DAYS
(For the Mirror.)
Notwithstanding the ridicule which in later ages has been deservedly thrown on the idea of good and evil days, it is certain, that from time immemorial, the most celebrated nations of antiquity, the Chaldeans, the Egyptians, the Greeks, and the Romans, adopted, and placed implicit faith in this superstitious notion, which is still prevalent in all parts of the east. According to Plutarch, the kings of Egypt never transacted business on the third day of the week, and abstained even from food till the evening; because on that day, Typhon, who was considered by them the cause of every evil, was born. The seventeenth day of the month was also deemed unfortunate, as on that day Osiris died. The Greeks, too, had their unlucky days, which they denominated αποφρασες [Greek: apophrases]. The Thursday was generally considered by the Athenians of so unlucky an import, that the assemblies of the people, which happened to fall on that day, were always deferred. Hesiod enumerated the days when it might be proper to commence certain undertakings, and those when it was necessary to abstain from every employment; among the latter, he mentions the fifth of every month, when the Infernal Furies were supposed to bestride the earth. Virgil has the same idea:—
Quintam fuge—pallidus Orcus
Eumenidesque satae: tum partu terra nefando,
Coeumque, lapetumque creat, saevumque Typhaea,
Et conjuratos coelum rescindere fratres.
The Romans also demonstrated in their calendar, the implicit faith they placed in this distinction of days. The fortunate days were marked in white, and the unfortunate in black; of these were the days immediately after the Calendae, the Nones, and the Ides; the reason was this: in the 363rd year from the building of Rome, the military tribunes, perceiving the republic unsuccessful in war, directed that its cause should be inquired into. The senate having applied to L. Aquinius, he answered, "That when the Romans had fought against the Gauls, near the river Allia, and had experienced so dreadful a defeat, sacrifices had been offered to the gods the day after the ides of July, and that the Fabii having fought on the same day at Cremera, were all destroyed." On receiving this answer, the senate, by the advice of the pontiffs, ordered, that for the future no military enterprise should be formed on the days of the calends, the nones, or the ides. Vitellius having taken possession of the sovereign authority on the 15th of August, and on the same day promulgated some new laws, they were ill received by the people, because on that day had happened the disastrous battles of the Allia and Cremera. There were other days esteemed unhappy by the Romans, such as the day of sacrifices to the dead; of the Lemuria; and of the Saturnalia, the 4th before the nones of October; the 6th of the ides of November; the nones of July, called Caprotinae; the 4th before the nones of August, on account of the defeat at Cannae; and the ides of March, esteemed unlucky by the creatures of Caesar.
In addition to these, were days which every individual considered fortunate or unfortunate for himself. Augustus never undertook any thing of importance on the day of the nones. Many historical observations have contributed to favour these superstitious notions. Josephus remarks, that the temple of Solomon was burnt by the Babylonians on the 8th of September, and was a second time destroyed on the same day by Titus. Emilius Protus also observes, that Timoleon, the Corinthian, gained most of his victories on the anniversary of his birth. To these facts, drawn from ancient history, many from more modern times may be added. It is said, that most of the successes of Charles V. occurred on the festival of St. Matthew. Henry III. was elected king of Poland, and became king of France on Whitsunday, which was also his birthday. Pope Sextus V. preferred Wednesday to every other in the week, because it was the day of his birth, of his promotion to the cardinalate, of his election to the papal throne, and of his coronation. Louis XIII. asserted, that Friday was always a favourable day to him. Henry VII., of England, was partial to Saturday, on which most of the happy events of his life had taken place. Oliver Cromwell always considered the 3rd of September, 1650, when he defeated the Scotch at Dunbar; on that day, in the following year, he gained the battle of Worcester, but on the 3rd of September, 1658, he expired. Though this distinction of good and evil days, be in reality as absurd as it appears to be, I much doubt if it be yet entirely eradicated. When it is considered how many things concur to keep up an error of this kind, and that among the great as well as with the vulgar, opinions as puerile are not only received, but even made a rule of action, it may be inferred, that in every age and in every
