amongst men, because there is not the same restriction.
A resolution to put up calmly with misfortune, invariably has the effect of lightening the load.
Conceit is usually seen during our first investigations after knowledge; but time and more accurate research teach us that not only is our comprehension limited, but knowledge itself is so imperfect, as not to warrant any vanity upon it at all.
Extravagance is of course merely comparative: a man may be a spendthrift in copper as well as gold.
We had rather be made acquainted at any time with the reality and certainty of distress, than be tortured by the feverish and restless anxiety of doubt.
A too great nicety about diet is being over scrupulous, and is converting moderation into a fault; but on the other hand it is little better than gluttony, if we cannot refrain from what may by possibility be even slightly injurious.
A celebrated traveller who had been twice round the world and visited every remarkable country, declared, that thought he had seen many wonderful things, he had never chanced to see a handsome old woman.
It is difficult enough to persuade a tool, but persuasion is not all the difficulty: obstinacy still remains to be brought under subjection.
A prejudiced person is universally condemned and yet many of our prejudices are excusable, and some of them necessary: if we do not indulge a few of our prejudices, we shall have to go on doubting and inquiring for ever.
Scepticism has ever been the bugbear of youthful vanity, and it is considered knowing to quarrel with existing institutions and established truths; our experienced reflection regrets this inclination and we become weary of distracting ourselves with endless difficulties.
In dreaming, it is remarkable how easily and yet imperceptibly the mind connects events altogether differing in their nature; and if we hear any noise during sleep, how instantaneously the sound is woven in with the events of our dream and as satisfactorily accounted.
The unpleasant sensation that is produced by modesty, is amply compensated by the prepossession it creates in our favour.
Public virtue prospers by the vices of individuals. The spendthrift gives a circulation to the coin of the realm, while the miser is equally useful in gleaning and scraping together what others have too profusely scattered. Luxury gives a livelihood to thousands, and the numbers supported by vanity are beyond calculation.
There is a distinction to be drawn between self-love and selfishness, though they are usually confounded. Self-love is the effect of instinct, and is necessary for our preservation in common with other animals; but selfishness is a mental defect and is generated by narrowness of soul.
The difference between honour and honesty is this: honour is dictated by a regard to character, honesty arises from a feeling of duty.
It is difficult to avoid envy without laying ourselves open to contempt; for in being too scrupulous not to trespass on others we lay ourselves open to be trifled with and trampled on.
That "familiarity breeds contempt" does not only mean, that he who is too familiar with us incurs our contempt; but also that novelty being indispensably necessary to our happiness we cease to admire what habit has familiarized.
Poverty, like every thing else has its fair side. The poor man has the gratification of knowing that no one can have any interest in his death; and in his intercourse with the world he can be certain that wherever he is welcome, it is exclusively on his own account.
If the poor have but few comforts, they are free from many miseries, mental as well as personal, that their superiors are subjected to: they have no physicians who live by their sufferings, and they never experience the curse of sensibility.
Eloquence, engaging as it is, must always be regarded with suspicion. The great use made of it in the history of literature, has been to mislead the head by an appeal to the heart, and it was for this reason the Athenians forbid their orators the use of it.
Conceit is generally proportionate with high station, and the greatest geniuses have not been entirely free from it: what indeed is ambition but an immoderate love of praise?
When we call to mind the humiliating necessities of human nature as far as the body is concerned, and in our intellectual resolves the meanness or paltriness of many of our motives to action, we may well be surprised that man who has so much cause to be humble should indulge for a moment in pride.
It is not so easy as philosophers tell us to lay aside our prejudices; mere volition cannot enable us to divest ourselves of long established feelings, and even reason is averse to laying aside theories it has once been taught to admire.
A man may start at impending danger or wince at the sensation of pain: and yet he may be a true philosopher and not be afraid of death.
The epicure, the drunkard, and the man of loose morals are equally contemptible: though the brutes obey instinct, they never exceed the bounds of moderation; and besides, it is beneath the dignity of man to place felicity in the service of his senses.
A passionate man should be regarded with the same caution as a loaded blunderbuss, which may unexpectedly go off and do us an injury.
There are many fools in the world and few wise men; at any rate there are more false than sound reasoners; wherefore it would seem more politic to adopt the opinion of the minority on most occasions.
Those who are deficient in any particular accomplishment usually contrive either openly or indirectly to express their contempt for it: thus removing that obstacle which removes them from the same level.
(To be concluded in our next.)
TRANSLATION OF DELLA CASA'S SONNET TO THE CITY OF VENICE
Where these rich palaces and stately piles
Now rear their marble fronts, in sculptur'd pride,
Stood once a few rude scatter'd huts, beside
The desert shores of some poor clust'ring isles.
Yet here a hardy band, from vices free,
In fragile barks, rode fearless o'er the sea:
Not seeking over provinces to stride,
But here to dwell, afar from slavery.
They knew not fierce ambition's lust of power,
And while their hearts were free from thirst of gold,
Rather than falsehood—death they would behold.
If heaven hath granted thee a mightier dower,
I honour not the fruits that spring from thee
With thy new riches:—Death and Tyranny.
THE HOUSE OF UNDER
There are few families more ancient, more generally known, or more widely diffused throughout the known world, than that of Under: indeed, in every nation, though bearing different names, some branch of this family is extant; and there is no doubt that the Dessous of France, the Unters of Germany, and the Onders of the Land-under-water, belong to the same ancient and venerable house. The founders of the house, however, were of low origin, and generally down in the world. Undergo was the job of the family, as patient as a lamb: he encouraged the blessed martyrs in times of yore, and is still in existence, though his patience has somewhat diminished. Underhand
