Page images
PDF
EPUB

return to an old habit is likewife eafy, whatever the habit be. Therefore the advantage is with those habits which allow of indulgence in the deviation from them. The luxurious receive no greater pleasure from their dainties than the peasant does from his bread and cheese; but the peafant whenever he goes abroad finds a feaft, whereas the epicure must be well entertained to elcape difguft. Those who spend every day at cards, and those who go every day to plough, pafs their time much alike; intent upon what they are about, wanting nothing, regretting nothing, they are both in a state of ease: but then, whatever fufpends the occupation of the card-player diftreffes him; whereas to the labourer, every interruption is a refreshment: and this appears in the different effect that the Sabbath produces upon the two, which proves a day of recreation to the one, but a lamentable burden to the other. The man who has learned to live alone, feels his fpirits enlivened whenever he enters into company, and takes his leave without regret: another, who has long been accustomed to a crowd or continual fucceffion of company, experiences in company no elevation of fpirits, nor any greater fatisfaction than what the man of a retired life finds in his chimney-corner. So far their conditions are equal: but let a change of place, fortune, or fituation, feparate the companion from his circle, his vifitors, his club, his commonroom, or coffee-houfe, and the difference of advantage in the choice and conftitution of the two habits will thow itfelf. Solitude comes to the one clothed with melancholy to the other it brings liberty and quiet. You will fee the one fretful and reftlefs, at a lofs how to difpofe of his time, till the hour comes round that he can forget him felf in bed: the other eafy and fatisfied, taking up his book or his pipe as foon as he finds himself alone; ready to admit any little amusement that cafts up, or to turn his hands and attention to the first business that prefents itself; or content without either to fit ftill, and let his trains of thought glide indolently through his brain, without much ufe perhaps of pleafure, but without hankering after any thing bet

[ocr errors]

ter, and without irritation. A reader' who has inured himself to books of fcience and argumentation, if a novel, a well-written pamphlet, an article of news, a narrative of a curious voyage, or the journal of a traveller, fall in his way, firs down to the repaft with relish, enjoys his entertainment while it lafts, and can return when it is over to his graver reading without distaste. Another, with whom nothing will go down but works of humour and pleafantry, or whofe curiosity must be interefted by perpetual novelty, will confume a bookfeller's window in half a forenoon; during which time he is rather in fearch of diverfion than diverted: and as books to his taste are few and fhort, and rapidly read over, the ftock is foon exhaufted, when he is left without refource from this principal fupply of innocent amufenient.

So far as circumftances of fortune conduce to happiness, it is not the income which any man poffeffes, but the increafe of income that affords the pleafure. Two perfons, of whom one begins with 100l. and advances his income to ropol. a year; and the other fets off with 1000l. and dwindles down to 1ool. may, in the course of their time, have the receipt and fpending of the fame fum of money: yet their fatisfaction, fo far as fortune is concern. ed in it, will be very different: the feries and fum total of their incomes being the fame, it makes a wide difference which end they begin at.

Happiness greatly confifts in health; understanding by health not only freedom from bodily diftempers, but also that tranquillity, firmnefs, and alacrity of mind, which we call good spirits. For the fake of health, according to this notion of it, no facrifices can be too great. Whether it require us to relinquish lucrative fituations, to abstain from favourite indulgences, to controul intemperate paffions, or undergo tedious regimens; whatever difficulties it lays us under, a man, who purfues his happinefs rationally and refolutely, will be content to fubmit to. When we are in perfect health and spirits, we feel in ourfelves a happiness independent of any particular outward gratification whatever, and of which we can give no account. This is an enjoyment

which the Deity has annexed to life; and probably conftitutes, in a great meafure, the happiness of infants and brutes, especially of the lower and fedentary orders of animals.

This account of human happiness will juftify thefe two conclufions, which, although found in most books of mo

THE

AND

OF TASTE "HE art of judging with propriety concerning any object, or combination of objects, is what we call tafte and criticifm. But, in a more limited fense, the science of criticism is confined to the fine arts. The principles of the fine arts are beft unfolded by ftudying the fenfitive part of our nature, and by learning what objects are naturally agreeable and what are naturally difagreeable. The man who afpires to be a critic in thefe arts, muft pierce ftill deeper: he muft clearly perceive what objects are lofty, what low, what are proper or improper, what are manly, and what are mean or trivial. Hence a foundation for judging of taste, and for reafoning upon it: where it is conformable to principles, we can pronounce with certainty that it is correct; otherwife, that it is incorrect, and perhaps whimsical. Thus the fine arts, like morals, become a rational fcience; and, like morals, may be cultivated to a high degree of refinement.

Manifold are the advantages of criticism, when thus ftudied as a rational science. In the first place, a thorough acquaintance with the principles of the fine arts redoubles the entertainment these arts afford. To the man who refigns himself entirely to fentiment or feeling, without interpofing any fort of judgment, poetry, mulic, painting, are mere paftime; in the prime of life, indeed, they are delightful, being fupported by the force of novelty and the heat of imagination: but they lofe their relish gradually with their novelty; and are generally neglected in the maturity of life, which disposes to more ferious and more important occupations. To those who deal in criticifm as a regular fcience, governed by juft principles, and giving fcope to judgment as well as to fancy, the fine arts are a favourite entertainment; and in

rality, have feldom been supported by any fufficient reafons: 1. "That happinefs is pretty equally diftributed amongst the different orders of civil fociety; and, 2. That vice has no advantage over virtue, even with refpect to this world's happiness."

CRITICISM.

old age maintain that relish which they produce in the morning of life.

In the next place, a philofophical enquiry into the principles of the fine arts, inures the reflecting mind to the molt enticing fort of logic: the practice of reafoning upon fubjects fo agreeable tends to a habit; and a habit ftrengthening the reafoning faculties, prepares the mind for entering into fubjects more difficult and abstract. To have, in this refpect, a just conception of the importance of criticifin, we need but reflect upon the common method of education; which, after fome years fpent in acquiring languages, hurries us, without the leaft preparatory difcipline, into the most profound philofophy: a more effectual method to alienate the tender mind from abstract fcience, is beyond the reach of invention: and accordingly, with respect to fuch fpeculations, the bulk of our youth contract a fort of hobgoblin terror, which is feldom, if ever, fubdued. Those who apply to the arts are trained up in a very different manner: they are led, ftep by step, from the eafier parts of the operation to what are more difficult; and are not permit ted to make a new motion till they be perfected in thofe which regularly precede it. The fcience of criticifm appears then to be a middle link, connecting the different parts of education into a regular chain. This fcience furnifheth an inviting opportunity to exercife the judgment: we delight to reafon upon subjects that are equally pleafant and familiar; we proceed gradually from the fimpler to the more involved cafes: and in a due courfe of difcipline, cuftom, which improves all our faculties, beftows acuteness upon thofe of reafon, fufficient to unravel all the intricacies of philofophy.

Nor ought it to be overlooked, that the

the reasonings employed upon the fine arts are of the fame kind with those which regulate our conduct. Mathematical and metaphyfical reafonings have no tendency to improve focial intercourfe; nor are they applicable to the common affairs of life: but a juft tafte in the fine arts, derived from rational principles, furnishes elegant fubjects for converfation, and prepares us finely for acting in the focial ftate with dignity and propriety.

The fcience of rational criticism tends to improve the heart not less than the understanding. It tends, in the first place, to moderate the selfish affections; by fweetening and harmonizing the temper, it is a strong antidote to the turbulence of paffion and violence of purfuit; it procures to a man fo much mental enjoyment, that, in order to be occupied, he is not tempted in youth to precipitate into hunting, gaming, drinking; nor in middle age, to deliver himfelf over to ambition; nor in old age, to avarice. Pride and envy, two difguftful paffions, find in the conftitution no enemy more formidable than a delicate and difcerning tafte: the man upon whom nature and culture have beftowed this blefling, feels great delight in the virtuous difpofitions and actions of others: he loves to cherith them, and to publish them to the world: faults and failings, it is true, are to him not lefs obvious; but these he avoids, or removes out of fight, because they give him pain. On the other hand,a man void of taste, upon whom the moft ftriking beauties make but a faint impreffion, has no joy but in gratifying his pride or envy by the difcovery of errors and blemishes. In a word, there may be other paffions, which, for a feafon, difturb the peace of fociety more than thofe mentioned: but no other paffion is fo unwearied an antagonist to the fweets of focial intercourfe: thefe paffions, tending affiduously to their gratification, put a man perpetually in

INSTABILITY

HE fudden invasion of an enemy Toverthrows fuch as are not on their guard; but they who foresee the war, and prepare themselves for it before it breaks out, ftand without diffi

oppofition to others; and difpose him more to relish bad than good qualities, even in a companion. How different that difpofition of mind, "where every virtue in a companion or neighbour is, by refinement of tafte, fet in its strongest light; and defects or blemishes, natural to all, are fuppreffed, or kept out of view!

In the next place, delicacy of talle tends not lefs to invigorate the focial affections than to moderate thofe that are felfish. To be convinced of this tendency, we need only reflect, that delicacy of taste neceffarily heightens our fenfibility of pain and pleasure, and of course our fympathy, which is the capital branch of every focial passion. Sympathy, in particular, invites a communication of joys and forrows, hopes and fears: fuch exercife, foothing and fatisfactory in itself, is neceffarily productive of mutual good-will and affection.

One other advantage of rational criticifm is reserved to the laft place, being of all the most important; which is, that it is a great fupport to morali ty. No occupation attaches a man more to his duty than that of cultivating a tafte for the fine arts: a just relifh of what is beautiful, proper, elegant, and ornamental, in writing or painting, in architecture or gardening, is a fine preparation for the fame jult relifh of thefe qualities in character and behaviour. To the man who has acquired a taste so acute and accomplished, every action wrong or improper must be highly difguftful: if, in any inftance, the overbearing power of paffion fway him from his duty, he returns to it, upon the firft reflection, with redoubled refolution never to be fwayed a fecond time: he has now an additional motive to virtue, a conviction derived from experience, that happinefs depends on regularity and order, and that a difregard to justice or propriety never fails to be punished with thame and remorfe.

OF FORTUNE.

culty the first and the fierceft onset. I learned this important leffon long ago, and never trufted to fortune even while fhe feemed to be at peace with me. The riches, the honours, the reputa

tion, and all the advantages which her treacherous indulgence poured upon me, I placed fo, that he might snatch them away without giving me any difturbance. I kept a great interval between, me and them. She took them, but the could not tear them from me. No man fuffers by bad fortune, but he who has been deceived by good. If we grow fond of her gifts, fancy that they belong to us, and are perpetually to remain with us; if we lean upon them, and expect to be confidered for them; we shall fink into all the bitter

G

[blocks in formation]

YPSIES are an outlandish tribe of vagabonds, who, difguifing themselves in uncouth habits, fmearing their faces and bodies, and framing to themselves a canting language, wander up and down, and, under pretence of telling fortunes, curing difeafes, &c. abuse the common people, trick them of their money, and steal all they can come at. They first made their appearance in Germany about the beginning of the 16th century. Hiftorians inform us, that when fultan Selim conquered Egypt in the year 1517, feveral of the natives refused to submit to the Turkish yoke, and revolted under one Zinganeus; whence the Turks call them Zinganees; but being at length furrounded and banished, they agreed to difperfe in fmall parties all over the world, where their fuppofed skill in the black art gave them an univerfal reception in that age of fuperfti tion and credulity. In the compafs of a very few years they gained fuch a number of idle profelytes (who imitated their language and complexion, and betook themselves to the fame arts of chiromancy, begging, and pilfering), that they became troublefome, and even formidable, to most of the states of Europe. Hence they were expelled from France in the year 1560, and from Spain in 1591. And the government of England took the alarm much earlier for in 1530 they are described by ftat. 22. Henry VIII. c. 1o. as outlandish people, calling themfelves Egyptians, ufing no craft nor feat of merchandize, who have come into this realm, and gone from fhire to fhire,

an

nefs of grief, as foon as these false and tranfitory benefits pafs away, as foon as our vain and childish minds, unfraught with folid pleafures, become destitute even of those which are imaginary, But, if we do not fuffer ourselves to be tranfported with profperity, neither fhall we be reduced by adverfity. Our fouls will be proof against the dangers of both thefe ftates; and having explored our ftrength, we fhall be fure of it; for in the midst of felicity, we fhall have tried how we can bear iniffortune.

THE GYPSIE S.

and place to place, in great companies, and ufed great, fubtle, and crafty, means to deceive the people; bearing them in hand that they by palmistry could tell men's and women's fortunes'; and fo many times by craft and subtilty have deceived the people of their money, and also have committed many heinous felonies and robberies." Wherefore they are directed to avoid the realm, and not to return under pain of imprifonment, and forfeiture of their goods and chattels; and upon their trials for any felony which they may have committed, they fhall not be entitled to a jury de medietate linguæ. And afterwards it is enacted, by ftatutes ift and 2d Ph. and Mary, c. 4. and 5th Eliz. c. 20. that if any fuch perfons shall be imported into the kingdom, the importer fhall forfeit 401. And if the Egyptians themselves remain one month in the kingdom, or if any perfon, being fourteen years old, whether naturalborn fubject or ftranger, which hath been feen or found in the fellowship of fuch Egyptians, or which hath disguifed him or herself like them, fhall remain in the fame one month at one or feveral times, it is felony without benefit of clergy.

And Sir M. Hale informs us, that at one Suffolk affizes, no lefs than thirteen perfons were executed upon these ftatutes a few years before the restoration. But, to the honour of our national humanity, there are no inftances more modern than this of carrying thefe laws into practice; and the laft fanguinary act is itself now repealed by 23 Geo. III. c. 54.

It is incredible to think how this regular.

gular fwarm of banditti has spread itfelf over the face of the earth. They wander about in Afia, in the interior parts of Africa, and, like locufts, have over-run most of the European nations. In the reigns of Henry VIII. and queen Elizabeth, as we have seen, they were fet up as a mark of general perfecution in England; yet their numbers do not appear to have much diminished. Spain is fuppofed to contain 40,000 of thefe vagrants. They are lefs numerous in France in confequence of the ftrictnefs of the police. In Italy they abound, efpecially in the dominions of the church, on account of the bad police and the prevalence of fuperftition, which permit and entice them to deceive the ignorant. They are fcattered, though not in great numbers, through Germany, Denmark, Sweden, and Ruffia; but their chief population is in the fouth-east parts of Europe, which feem to be the general rendezvous of the gypfy nation. At a moderate computation Europe contains more than feven hundred thousand of these vagabonds. For near four centuries they have wandered through the world; and in every region, and among every people, whether barbarous or civilized, they have continued equally unchanged by the lapfe of time, the variation of climate, and the force of example. Their fingular phyfiognomy and particular manners are the fame in every country. Their fwarthy complexion receives no darker shade from the burning fun of Africa, nor any fairer tincture from the temperate climates of Europe; they contract no additional lazinefs in Spain, nor acquire any new industry in England; in Turkey they behold the mofque and the crefcent with equal indifference, as they do the reformed and the catholic church in Europe. In the neigh bourhood of civilized life they continue barbarous; and, beholding around them cities and settled inhabitants, they live in tents or holes in the earth, and wander from place to place as fugitives and vagabonds.

They are paffionately fond of ornaments; in which however they confult neither propriety nor confiftency; they will wear an old laced coat, while the zeft of their garments fcarcely hang together. In Hungary and Tranfylva

nia, their summer habitations are tents; their winter ones holes ten or twelve feet deep in the earth, except such as keep inns, or exercife trades. They are fond of plate, particularly filver cups, which they bury under the earth for fecurity. Their principal occupations are, fmith's work, or trinkets, or wooden ware, and horfe-dealing; and in Hungary and Tranfylvania they are executioners of criminals, flayers of dead beafts, and washers of gold. The women deal in old clothes, proftitution, wanton dances, and fortune-tel ling. Notwithstanding thefe occupations, the majority of this people are lazy, beggars, and thieves. They bring up their children to their own profeffions, and are very fond of them. They have few diforders, except the meafles and fmall-pox, and weakness in their eyes, occafioned by the smoke, and live to an advanced age, with a ftrong attachment to life. Their phyfic is faffron in their foups, or bleeding.

It

Thefe people, however, appear to be diftinguished by different fingularities in different countries. At least in the following circumftances the German gypfies differ widely from those we commonly meet with in England. is a great feast to them whenever they can procure a roaft from cattle that died of any diftemper. It is all one to them, whether it be carrion of a fheep, hog, cow, or other beat, horfe-fleth only excepted; they are fo far from being disgusted with it, that to eat their fill of fuch a meal, is to them the height of epicurifm. When any one cenfures their tafte, or fhews furprife at it, they anfwer, "The flesh of a beast which God kills, must be better than of one killed by the hand of man." They therefore take every opportunity of getting fuch dainties. That they take carrion from a layftall, as is affirmed of the gypfies in Hungary, is by no means certain, any more than that they eat horfe-flesh. But if a beaft out of an herd dies, and they find it before it becomes rotten and putrified; or if a farmer gives them notice of a cow dead, they proceed, without hesitation, to get poffeffion of this booty. Their favourite object is animals that have been deftroyed by fire; therefore, whenever a conflagration has happened, either in

town

« PreviousContinue »