276:

277: Dans ces Églogues les dames expliquent en bon style que leurs amies ont pour amants des laquais:

Her favours Sylvia shares amongst mankind;
Such gen'rous Love could never be confin'd.

Ailleurs la servante dit à la dame:

Have you not fancy'd in his frequent kiss
Th'ungrateful leavings of a filthy miss?

278: I have eleven fine customers now down, under the surgeon's hand....

279:

280: Voyez par contraste dans les œuvres de Swift un fac-simile de la conversation anglaise: Essay on polite conversation.

281: Encore en 1826, Sidney Smith arrivant à Calais écrit (tome II, 274):

What pleases me is the taste and ingenuity displayed in the shops and the good manners and politeness of the people. Such is the state of manners, that you appear almost to have quitted a land of barbarians.—I have not seen a cobbler who is not better bred than an English gentleman.

282: Evelina, par miss Burney; voyez le personnage du pauvre et gentil Français, M. Dubois, qu'on fait tomber dans le ruisseau.—Ces jeunes filles si correctes vont voir jouer Love for Love de Congreve; les parents ne craignent pas de leur donner miss Prue en spectacle.—Voyez aussi par contraste le personnage du capitaine anglais, si rustre; il est l'hôte de Mme Duval, et la jette deux fois dans la boue; il dit à sa fille: «Molly, je vous conseille, si vous faites quelque cas de mes bonnes grâces, de ne plus avoir un goût à vous, en ma présence.»—Le changement est surprenant, depuis soixante ans.

283: «The consciousness of silent endurance, so dear to every Englishman, of standing out against something and not giving in.» Tom Brown's School-days.

284: Penn.

285: Dans une tournée, il coucha trois semaines sur le plancher. Un jour, à trois heures du matin, il dit à Nelson, son compagnon: «Mon frère Nelson, ayons bon courage; j'ai encore un côté sain, car la peau n'est partie que d'un côté.»

286: «A string of opinions is no more Christian faith than a string of beads is Christian holiness.... It is not assent to any opinion, or any number of opinions.»—«The justifying faith is not only the personal revelation, the internal evidence, of christianity, but likewise a sure and firm confidence, that Christ died for his sin, loved him, and gave his life for him. (Life by Southey, tome I, 176.)

By a christian, I mean one who so believes in Christ, as that sin hath no more dominion over him. (I, 151.)

Law, l'auteur du célèbre livre A Serious Call, disait de même à Wesley: «Religion is the most plain simple thing in the world; It is only: we love him, because he first loved us.»

287: The fire is kindled in the country.... He saw the white gutters made by the tears which plentifully fell down from their black cheeks, black as they came out from their coal-pits. (Life by Southey.)

288: Some shrieking, some roaring aloud.... The most general was a loud breathing, like that of people half strangled and gasping for life. And indeed almost all the cries were like those of human creatures dying in bitter anguish. Great number wept without any noise; others fell down as dead. I stood upon the pew-seat, as did a young man in the opposite pew, an able-bodied fresh and healthy countryman. But in a moment when he seemed to think of nothing else down he dropt with a violence inconceivable.... I heard the stamping of his feet, ready to break the boards, as he lay in strong convulsions at the bottom of the pew.—I saw a sturdy boy, about eight years old, who roared above his fellows.... his face was red as scarlet, and almost all those on whom God laid his hand turned either very red or almost black.

289: The Wisdom of being religious.

290: Those words consist of two propositions, which are not distinct in sense... so that they differ only as cause and effect, which by a metonymy used in all sorts of authors are frequently put one for other.

291: Having thus explained the words, I come now to consider the proposition contained in them, which is this:

That religion in the best knowledge and wisdom. This I shall endeavour to make good these three ways.

1^o By a direct proof of it.

2^o By shewing on the contrary the folly and ignorance of irreligion and wickedness.

3^o By vindicating religion from those common imputations which seem to charge it with ignorance or imprudence. I begin with the direct proof of it....

292: Firstly: I shall consider the nature of this vice and wherein it consists.

Secondly: I shall consider the due extent of this prohibition.

Thirdly: I shall show the evil of this practice both in the causes and effects of it.

Fourthly: I shall add some farther considerations to dissuade men of it.

Fifthly: I shall give some rules and directions for the prevention and cure of it.

I proceed to:

Third Place: To consider the evil of this practice, both in the causes and consequences of it.

Firstly We will consider the causes of it; and it commonly springs from one or more of these evil roots.

First: One of the deepest and most common causes of evil speaking is ill nature and cruelty of disposition.

293: Truth and reality have all the advantages of appearance, and many more. If the show of anything be good for anything, I am sure sincerity is better: for why does any man dissemble, or seem to be that which he is not, but because he thinks it good to have such a quality as he pretends to? for to counterfeit and dissemble, is to put on the appearance of some real excellency. Now, the best way in the world for a man to seem to be anything, is really to be what he would seem to be. Besides that it is many times as troublesome to make good the pretence of a good quality, as to have it; and if a man have it not, it is ten to one but he is discovered to want it, and then all his pains and labour to seem to have it are lost. There is something unnatural in painting, which a skilful eye will easily discern from native beauty and complexion.

It is hard to personate and act a part long; for where truth is not at the bottom, nature will always be endeavouring to return, and will peep out and betray herself one time or other. Therefore, if any man think it convenient to seem good, let him be so indeed, and then his goodness will appear to every body's satisfaction; so that, upon all accounts, sincerity is true wisdom.

294: 8^e Sermon: Giving thanks always for all things unto God.

These words although (as the very syntax doth immediately discover) they bear a relation to, and have a fit coherence with those that precede, may yet (especially considering St. Paul's style and manner of expression in the preceptive and exhortative parts of his Epistles) without any violence or prejudice on either hand, be severed from the context, and considered distinctly by themselves.... First then concerning the duty itself, to give thanks, or rather to be thankful for Εὐχαριστεῖν doth not only signifie gratias agere, reddere, dicere, to give, render, or declare thanks, but also gratias habere, grate affectum esse, to be thankfully disposed, to entertain a grateful affection, sense, or memory.... I say, concerning this duty itself (abstractedly considered) as it involves a respect to benefits or good things received, so, in its employment about them, it imports, requires, or supposes these following particulars.

295: Il était mathématicien du premier ordre, et avait cédé sa chaire à Newton.

296: Although no such benefit or advantage can accrue to God, which may increase his essential and indefectible happiness; no harm or damage can arrive, that may impair it (for he can be neither really more or less rich or glorious or joyfull than he is; neither have our desire or fear, our delight or our grief, our designs or our endeavours any object, any ground in those respects), yet hath he declared that there be certain interests and concernments, which, out of his abundant goodness and condescension, he doth tender and prosecute as his own; as if he did really receive advantage by the good, and prejudice by the bad success respectively belonging to them; that he earnestly desires, and is greatly delighted with some things, very much dislikes, and is grievously displeased with other things; for instance, that he bears a fatherly affection toward his creatures, and earnestly desires their welfare; and delights to see them enjoy the good he designed them; and also dislikes the contrary events; doth commiserate and condole their misery; that he is consequently well pleased, when piety and justice, peace and order (the chief means conducing to our welfare) do flourish; and displeased when impiety and injustice, dissensions and disorder (those certain sources of mischief to us) do prevail; that he is well satisfied with our rendering to him that obedience, honour and respect which are due to him; and highly offended with our injurious and disrespectful behaviour toward him, as commission of sin and violation of his most just and holy commandments: so that there wants not sufficient matter of our exercising good-will both in affection and action toward God: we are capable both of wishing and (in a manner, as he will interpret and accept it) of doing good to him by our concurrence with him in promoting those things which he approves and delights in, and in removing the contrary.

297: The middle, we may observe, and the safest and the fairest and the most conspicuous places in cities are usually deputed for the erection of statues and monuments, dedicated to the memory of worthy men, who have nobly deserved of their countries. In like manner should we in the heart and centre of our soul, in the best and highest appartments thereof, in the places most exposed to ordinary observation, and most secure from the invasions of worldly care, erect lively representations and lasting memorials unto the Divine bounty.

298: To him the excellent quality, the noble end, the most obliging manner of whose beneficence doth surpass the matter thereof, and hugely augment the benefits: who not compelled by any necessity, not obliged by any law, or previous compact, not induced by any extrinsick arguments, not inclined by our merit, not wearied by our importunities, not instigated by troublesome passions of pity, shame or fear (as we are wont to be), nor flattered with promises of recompense, nor bribed with expectation of emolument thence to accrue himself, but being absolute master of his own actions, only both lawgiver and counsellor to himself, all sufficient and incapable of admitting any accession to his perfect blissfulness, most willingly and freely, out of pure bounty and good will, is our friend and benefactor, preventing not only our desires, but our knowledge, surpassing not our deserts only, but our wishes, yea even our conceits, in the dispensation of his inestimable and irrequitable benefits, having no other drift in the collation of them, beside our real good, and welfare, our profit and advantage, our pleasure and content.

299: Suppose a man infinitely ambitious, and equally spiteful and malicious; one who poisons the ears of great men by venomous whispers, and rises by the fall of better men than himself; yet if he steps forth with a Friday look and a lenten face, with a blessed Jesu! and a mornful ditty for the vices of the times; oh! then he is a saint upon earth: an Ambrose or an Augustine (I mean not for that earthly trash of book-learning; for, alas! such are above that, or at least that's above them), but for zeal and for fasting, for a devout elevation of the eyes, and a holy rage against other men's sins. And happy those ladies and religious dames characterised in the 2d of Timothy, c. iii. 5, 6, who can have such self-denying, thriving, able men for their confessors! and thrice happy those families where they vouchsafe to take their Friday night's refreshments! thereby demonstrate to the world what Christian abstinence, and what primitive, self-mortifying vigour there is in forbearing a dinner, that they may have the better stomach to their supper. In fine, the whole world stands in admiration of them: fools are fond of them, and wise men are afraid of them; they are talked of, they are pointed out; and, as they order the matter, they draw the eyes of all men after them, and generally something else.

300: Again, there are some who have a certain ill-natured stiffness (forsooth) in their tongue, so as not to be able to applaud and keep pace with this or that self-admiring, vain-glorious Thraso, while he is pluming and praising himself, and telling fulsome stories in his own commendation for three or four hours by the clock, and at the same time reviling and throwing dirt upon all mankind besides.

There is also a sort of odd ill-natured men, whom neither hopes nor fears, frowns nor favours, can prevail upon to have any of the cast, beggarly, forlorn nieces or kinswomen of any lord or grandee, spiritual or temporal, trumped upon them.

To which we may add another sort of obstinate ill-natured persons, who are not to be brought by any one's guilt or greatness to speak or write, or to swear or lie, as they are bidden, or to give up their own consciences in a compliment to those who have none themselves.

And lastly, there are some so extremely ill-natured, as to think it very lawful and allowable for them to be sensible, when they are injured and oppressed, when they are slandered in their own good names, and wronged in their just interests; and, withal, to dare to own what they find and feel, without being such beasts of burden as to bear tamely whatsoever is cast upon them; or such spaniels as to lick the foot which kicks them, or to thank the goodly great one for doing them all these back-favours.

301: I thought it necessary to look into the Socinian pamphlets, which have swarmed so much among us within a few years.

(Stillingfleet, In vindication of the doctrine of Trinity. 1697.)

302: Il examine entre autres «le péché contre le Saint-Esprit.» On aurait bien voulu savoir en quoi consistait ce péché dont parle l'Évangile. Mais rien de plus obscur; Calvin et les autres théologiens en donnaient chacun une définition différente. Après une dissertation minutieuse, John Hales conclut ainsi: «And though negative proofs from scripture are not demonstrative, yet the general silence of the apostles may at least help to infer a probability that the blasphemy against the Holy Ghost is not committable by any Christian who lived not in the time of our Saviour (1636).»—Cela apprend à raisonner. De même, en Italie, les intrigues pour donner ou ôter des culottes aux capucins développaient l'habileté politique et diplomatique.

303: «The scripture is a book of morality and not of philosophy. Every thing there relates to practice.... It is evident from a cursory view of the Old and New Testament that they are miscellaneous books, some parts of which are history, others writ in a poetical style, and others prophetical, but the design of them all is professedly to recommend the practice of true religion and virtue.»

(John Clarke, chapelain du roi, 1721.)

304: Burke, 133, Réflexions sur la Révolution française.

305: Ray, Boyle, Barrow, Newton.

306: Bentley, Clarke, Warburton, Berkeley.

307: Locke, Addison, Swift, Johnson, Richardson.

308: Paupertina philosophia (Leibnitz).

309: After the constant conjunction of two objects, heat and flame for instance, weight and solidity, we are determined by custom alone to expect the one from the appearance of the other. All inferences from experience are effects of custom not of reasoning.... Upon the whole, there appears not, throughout all nature, any one instance of connexion which is conceivable by us. All events seem entirely loose and separate; one event follows another; but we can never observe any tie between them. They seem conjoined, but never connected.

310: Il faut lire dans sir Robert Filmer la théorie régnante, pour voir de quel bourbier de sottises on sortait. Sir Robert Filmer disait qu'Adam avait reçu en naissant un pouvoir absolu et royal sur tout l'univers; que dans toute réunion d'hommes il y en avait un qui était roi légitime, comme plus proche héritier d'Adam. "Some say it was by lot, and others that Noah sailed round the Mediterranean in ten years, and divided the world into Asia, Afric, and Europa, portions for his three sons."—Comparez Bossuet, Politique fondée sur l'Écriture. Les sciences morales se dégagent en ce moment de la théologie.

311: Those who are united in one body and have a common established law and judicature to appeal to, with authority to punish offenders, are in civil society one with another.

Every one quits his executive power of nature, and resigns it to the public.

As for the ruler, (it is said) he ought to be absolute, because he has power to do more hurt and wrong; it is right when he does it.—This is to think that men are so foolish, that they take care to avoid what mischiefs may be done them by polecats or foxes; but are content, may think it safety, to be devoured by lions.

The only way whereby any one divests himself of his natural liberty, and puts on the bonds of civil society is by agreeing with other men to join and unite into a community, for their comfortable, safe and peaceable living one amongst another, in secure enjoyment of their properties and a greater security against any that are not of it.

Nothing can make a man subject or member of a commonwealth but his actually entering into it by positive engagement and express promise and compact.

The great and chief end of men uniting into commonwealths and putting themselves under government is the preservation of their property. (Locke, of Civil Government.)

312: Discours du général Stanhope, un des managers.

313: The rights of the greatest and of the meanest subjects now stand upon the same foundation,—the security of law common to all.... When the people had lost their rights, those of the peerage would soon become insignificant. (Discours de lord Chatam, affaire de Wilkes.)

314: Évaluation de De Foe.

315: Their eating, indeed, amazes me; had I five hundred heads, and were each head furnished with brains, yet would they all be insufficient to compute the number of cows, pigs, geese, and turkies, which upon this occasion die for the good of their country!...

On the contrary, they seem to lose their temper as they lose their appetites; every morsel they swallow, and every glass they pour down, serves to increase their animosity.—Many an honest man, before as harmless as a tame rabbit, when loaded with a single election dinner, has become more dangerous than a charged culverin.

The mob meet upon the debate; fight themselves sober; and then draw off to get drunk again, and charge for another encounter. (Goldsmith.) Voyez aussi Hogarth.

316: Smollett, Peregrine Pickle, ch. 40.

317: Hogarth.

318:

319: Lord Chesterfield remarque qu'un Français d'alors n'entend point le mot de patrie; qu'il faut lui parler de son prince.

320: L'exécuteur de Charles I^er.

321: Montesquieu, liv. XIX, chap. XXVII.

322: Jugement d'Addison.

323: Junius a écrit sous l'anonyme et les critiques n'ont pu encore démêler avec certitude son véritable nom.—Pour Sheridan, voyez tome II, p. 85, et tome III, p. 408.—Pour Burke, tome III, p. 88.

324: But yesterday, and England might have stood against the world; now «none so poor to do her reverence.»

We shall be forced ultimately to retract; let us retract while we can, not when we must. I say we must necessarily undo these violent oppressive acts: they must be repealed—you will repeal them; I pledge myself for it, that you will in the end repeal them; I stake my reputation on it:—I will consent to be taken for an idiot, if they are not finally repealed.

You may swell every expence, and every effort, still more extravagantly pile and accumulate every assistance you can buy or borrow; traffic and barter with every little pitiful German prince, that sells and sends his subjects to the shambles of a foreign prince; your efforts are for ever vain and impotent—doubly so from this mercenary aid on which you rely; for it irritates, to an incurable resentment, the minds of your enemies;—to overrun them with the mercenary sons of rapine and plunder; devoting them and their possessions to the rapacity of hireling cruelty! If I were an American, as I am an Englishman, while a foreign troop was landed in my country, I never would lay down my arms—never—never—never!

But, my Lords, who is the man, that in addition to these disgraces and mischiefs of our army, has dared to authorize and associate to our arms the tomahawk and scalping-knife of the savage? To call into civilized alliance the wild and inhuman savage of the woods; to delegate to the merciless Indian the defence of disputed rights, and to wage the horrors of barbarous war against our brethren? My Lords, these enormities cry aloud for redress and punishment; unless thoroughly done away, it will be a stain on the national character—it is a violation of the Constitution—I believe it is against law.

325: I rejoice that America has resisted; three millions of people so dead to all the feelings of liberty, as voluntarily to let themselves be made slaves, would have been fit instruments to make slaves of all the rest.

Let the sacredness of their property remain inviolate; let it be taxable only by their own consent given in their provincial assemblies; else it will cease to be property.

This glorious spirit of whiggism animate three millions in America, who prefer liberty with poverty to gilded chains and sordid affluence, and who will die in defense of their rights as men, as freemen.... The spirit which now resists your taxation in America is the same which formerly opposed loans, benevolences, and ship money in England; the same spirit that called England on its legs, and by the bill of rights vindicated the English constitution; the same spirit which established the great, fundamental essential maxim of your liberties: that no subject of England shall be taxed but by his own consent.

As an Englishman by birth and principle, I recognise to the American their supreme inalienable right in their property, a right which they are justified in the defense of, to the last extremity.

326: Probablement Junius est Philip Francis.—1769-1772.

327: My lord, you are so little accustomed to receive any marks of respect or esteem from the public, that if in the following lines a compliment, or expression of applause should escape me, I fear you would consider it as a mockery of your established character, and perhaps an insult to your understanding.

328: There is something in both your character and conduct, which distinguishes you not only from all other ministers, but from all other men. It is not that you do wrong by design, but that you should never do right by mistake. It is not that your indolence and your activity have been equally misapplied, but that the first uniform principle, or, if I may call it, the genius of your life, should have carried you through every possible change and contradiction of conduct, without the momentary imputation or colour of virtue, and that the wildest spirit of inconsistency should never even have betrayed you into a wise or honourable action.

329: You have every claim to compassion that can arise from misery and distress. The condition you are reduced to would disarm a private enemy of his resentment, and leave no consolation to the most vindictive spirit, but that such an object, as you are, would disgrace the dignity of revenge.

For my own part I do not pretend to understand those prudent forms of decorum, those gentle rules of discretion, which some men endeavour to unite with the conduct of the greatest and most hazardous affairs; I should scorn to provide for a future retreat, or to keep terms with a man, who preserves no measures with the public. Neither the abject submission of deserting his post in the hour of danger, nor even the sacred shield of cowardice should protect him. I would pursue him through life, and try the best exertion of my ability to preserve the perishable infamy of his name and make it immortal.

330: Sir—It is the misfortune of your life, and originally the cause of every reproach and distress which has attended your government, that you should never have been acquainted with the language of truth till you heard it in the complaints of your people. It is not, however, too late to correct the error of your education. We are still inclined to make an indulgent allowance for the pernicious lessons you received in your youth, and to form the most sanguine hopes from the natural benevolence of your disposition. We are far from thinking you capable of a direct deliberate purpose to invade those original rights of your subjects on which all their civil and political liberties depend. Had it been possible for us to entertain a suspicion so dishonourable to your character, we should long since have adopted a style of remonstrance very distant from the humility of complaint.

The people of England are loyal to the house of Hanover, not from a vain preference of one family to another, but from a conviction that the establishment of that family was necessary to the support of their civil and religious liberties. This, sir, is a principle of allegiance equally solid and rational; fit for Englishmen to adopt, and well worthy of your majesty's encouragement. We cannot long be deluded by nominal distinctions. The name of Stuart of itself is only contemptible: armed with the sovereign authority, their principles are formidable. The prince who imitates their conduct should be warned by their example; and while he plumes himself upon the security of his title to the crown, should remember that, as it was acquired by one revolution, it may be lost by another.

331: The whole compass of language affords no terms sufficiently strong and pointed to mark the contempt which I feel for their conduct. It is an impudent avowal of political profligacy as if that species of treachery were less infamous than any other. It is not only a degradation of a station which ought to be occupied only by the highest and most exemplary honour, but forfeits their claim to the character of gentlemen and reduces them to a level with the meanest and the basest of their species. It insults the noble, the ancient, and the characteristic independance of the English peerage and is calculated to traduce and vilify the British legislature in the eyes of all Europe, and to the latest posterity. By what magic nobility can thus charm vice into virtue, I know not nor wish to know, but in any other thing than politics, and among any other men than lords of the bedchamber, such an instance of the grossest perfidy would, as it well deserves, be branded with infamy and execration.

332: A parliament thus fettered and controlled, without spirit and without freedom, instead of limiting, extends, substantiates, and establishes beyond all precedent, latitude, or condition, the prerogatives of the crown. But though the British House of Commons were so shamefully lost to its own weight in the constitution, were so unmindful of its former struggles and triumphs in the great cause of liberty and mankind, were so indifferent to those primary objects and concerns for which it was originally instituted, I trust the characteristic spirit of this country is still equal to the trial; I trust Englishmen will be as jealous of secret influences as superior to open violence; I trust they are not more ready to defend their interest against foreign depredation and insult, than to encounter and defeat this midnight conspiracy against the constitution. (Fox's speeches, t. II, 262.)

333: Recherches sur l'origine de nos idées du beau et du sublime.

334: Every man of rank and landed fortune being long since extinguished, the remaining miserable last cultivator who grows to the soil, after having his back scored by the farmer, has it again flayed by the whip of the assignee, and is thus by a ravenous because a short-lived succession of claimants lashed from oppressor to oppressor, while a single drop of blood is left as the means of extorting a single grain of corn.

335: That debt forms the foul putrid mucus in which are engendered the whole brood of creeping ascarides, and the endless involutions, the eternal knot added to a knot of those inexpugnable tape-worms which devour the nutriment and eat up the bowels of India.

336: The grants to the house of Russel were so enormous, as not only to outrage economy, but even to stagger credibility. The Duke of Bedford is the leviathan among all the creatures of the crown. He tumbles about his unwieldy bulk; he plays and frolics in the ocean of the royal bounty. Huge as he is, and whilst 'he lies floating many a rood,' he is still a creature. His ribs, his fins, his whalebone, his blubber, the very spiracles through which he spouts a torrent of brine against his origin, and covers me all over with the spray—everything of him and about him is from the throne.

337: Lord Heathfield, the Earl of Mansfield, Major Stringer Lawrence, lord Ashburton, lord Edgecombe, etc.

338: Burke, Reflexions on the French Revolution, 1790.

Because half a dozen grasshoppers under a fern make the field ring with their importunate chink, while thousands of great cattle reposed beneath the shadow of the British oak, chew the cud and are silent, pray, do not imagine that those who make the noise are the only inhabitants of the field; that of course they are many in number; or that after all they are other that the little shrivelled, meagre, hopping, though loud and troublesome insects of the hour.

339: Macaulay, Life of William Pitt.

340: I almost venture to affirm that not one in a hundred among us participates in the triumph of the Revolution Society.

341: The very idea of the fabrication of a new government is enough to fill us with disgust and horror. We wished always to derive all we possess as an inheritance from our forefathers.... (We claim) our franchises not as the rights of men, but as the rights of Englishmen.

342: Burke, Appeal from the new to the old whigs.

We have not been drawn and trussed in order that we may be filled, like stuffed birds in a museum, with chaff and rags and paltry blurred shreds of papers about the rights of men.

343: We fear God, we look up with awe to kings, with affection to parliaments, with duty to magistrates, with reverence to priests, and with respect to nobility.

344: There is not one public man in this kingdom who does not reprobate the dishonest, perfidious and cruel confiscation which the national assembly has been compelled to make.... Church and state are ideas inseparable in our minds.... Our education is in a manner wholly in the hands of ecclesiastics, and in all stages, from infancy to manhood.... They never will suffer the fixed estate of the church to be converted into a pension, to depend on the treasury.... They made their church like their nobility, independant. They can see without pain or grudging an archbishop precede a Duke. They can see a bishop of Durham or of Winchester in possession of ten thousand a year.

345: Who born within the last forty years has read a word of Collins, and Toland, and Tindal.... and that whole race who called themselves free-thinkers?

We are protestants not from indifference but from zeal.

Atheism is against not only our reason but our instincts.

We are resolved to keep an established church, an established monarchy, an established aristocracy, and an established democracy, each in the degree it exists, and in no greater.

346: The constitution of a country being once settled upon some compact, tacit or expressed, there is no power existing of force to alter it without the breach of the covenant, or the consent of all the parties.

347: A government of five hundred country attornies and obscure curates is not good for twenty four millions of men, though it were chosen by eight and forty millions.

As to the share of power, authority, direction, which each individual ought to have in the management of the state, that I must deny to be amongst the direct original rights of man in civil society.

348: A true natural aristocracy is not a separate interest in the state or separable from it.... When great multitudes act together under that discipline of nature, I recognise the people.... When you separate the common sort of men from their proper chieftains so as to form them into an adverse army, I no longer know that venerable object called the people in such a disbanded race of deserters and vagabonds.

349: A perfect democracy is the most shameless thing in the world.... and the most fearless.

By this unprincipled facility of changing the state as often, and as much and in as many ways as there are floating fancies and fashions, the whole continuity and chain of the commonwealth would be broken. No one generation could link with the other. Men would become little better than the flies of a summer.

350: The metaphysics of an undergraduate and the mathematics of an exciseman.

351: All the decent drapery of life is to be rudely torn off.... Now a queen is but a woman, and a woman is but an animal.

352: Learning with its natural protectors and guardians will be cast into the mire and trodden down under the hoofs of a swinish multitude.

353: I am satisfied beyond a doubt that the project of turning a great empire into a vestry or into a collection of vestries, and of governing it in the spirit of a parochial administration is senseless and absurd, in any mode, or with any qualifications. I can never be convinced that the scheme of placing the highest powers of the state in church-wardens and constables and other such officers, guided by the prudence of litigious attornies and jew-brokers, and set in action by shameless women of the lowest condition, by keepers of hotels, taverns and brothels, by pert apprentices, by clerks, shop-boys, hairdressers, fiddlers and dancers of the stage (who in such a commonwealth as yours will in future overbear, as already they have overborne, the sober incapacity of dull uninstructed men, of useful but laborious occupations) can never be put into any shape, that might not be both disgraceful and destructive.

354: If monarchy should ever obtain an entire ascendancy in France, it will probably be.... the most completely arbitrary power that has ever appeared on earth.

France will be governed by the agitators in corporations, by societies in the towns formed of directors of assignats.... attornies, money-jobbers, speculators and adventurers, composing an ignoble oligarchy founded on the destruction of the crown, the church, the nobility, and the people.

355: The effect of liberty to individuals is that they may do what they please.... We ought to see what it will please them to do, before we risk congratulations which may be soon turned into complaints.... Strange chaos of levity and ferocity, monstrous tragi-comic scene.... After I have read the list of the persons and descriptions elected into the Tiers-État, nothing which they afterwards did could appear astonishing. Of any practical experience in the state, not one man was to be found. The best were only men of theory. The majority was composed of practitioners in the law.... active chicaners.... obscure provincial advocates, stewards of petty local juridictions, country attornies, notaries, etc.

Ce qui choque et inquiète Burke au plus haut degré, c'est qu'on n'y voyait pas de représentants du natural landed interest.

Encore une phrase, car véritablement cette clairvoyance politique touche au génie.

Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites.... Society cannot exist unless a controlling power upon will and appetite be placed somewhere, and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things that men of intemperate minds cannot be free. Their passions forge their fetters.

356: "The leading features of this government are the abolition of religion and the abolition of property." (Tome II, 17. Discours de Pitt, 1795.) He desired the house to look at the state of religion in France and asked them if they would willingly treat with a nation of atheists. (Ibid.)

357: Letter to a noble lord.—Letters on a regicide peace.

358: Humour.

359: À lord Halifax, 1701.

360:

Renowned in verse each shady thicket grows
And every stream in heavenly numbers flows...
Where the smooth chisel all its force has shown,
And softened into flesh the rugged stone,
Here pleasing airs my ravisht soul confound
With circling notes and labyrinths of sound.

361: I must confess it was not one of the least entertainments that I met with in travelling, to examine these several descriptions, as it were, upon the spot, and to compare the natural face of the country with the landscapes that the poets have given us of it.

362: Remarques sur l'Italie.

363: They were all three very well versed in the politer parts of learning, and had travelled into the most refined nations of Europe....

Their design was to pass away the heat of the summer among the fresh breezes that rise from the river, and the agreeable mixture of shades and fountains, in which the whole country naturally abounds.

364: Sur la victoire de Blenheim.

365:

With floods of gore ... the rivers swell ...
Mountains of dead.
Rows of hollow brass
Tube behind tube the dreadful entrance keep,
Whilst in their wombs ten thousand thunders sleep ...
... Here shattered walls, like broken rocks, from far
Rise up in hideous views, the guilt of war;
Whilst here the vine o'er hills of ruin climbs
Industrious to conceal great Bourbon's crimes.

366: There is no society or conversation to be kept up in the world without good-nature or something which must bear its appearance, and supply its place. For this reason, mankind have been forced to invent a kind of artificial humanity, which is what we express by the word good-breeding.... The greatest wits I have conversed with are men eminent for their humanity.... Good-nature is generally born with us; health, prosperity, and kind treatment from the world are great cherishers of it, where they find it.

367: Voir, par exemple, son chapitre sur la République de Saint-Marin.

368: Épitre à Halifax.

O liberty, thou Goddess heavenly bright,
Profuse of bliss, and pregnant with delight,
Eternal pleasures in thy presence reign,
And smiling plenty leads thy wanton train....
'Tis liberty that crowns Britannia's isle,
And makes her barren rocks and her bleak mountains smile.

Sur la république de Saint-Marin:

Nothing can be a greater instance of the natural love that mankind has for liberty and of their aversion to an arbitrary government, than such a savage mountain covered with people, and the Campania of Rome, which lies in the same country, almost destitute of inhabitants.

(Remarks on Italy, Ed. Hurd, tome I, 406.)

369: Par exemple, Halifax.

370: Défense du christianisme.

371: The great and only end of these speculations is to banish vice and ignorance out of the territories of Great Britain.

372: I would leave it to the consideration of those who are the patrons of this monstrous trial of skill, whether or no they are not guilty, in some measure, of an affront to their species, in treating after this manner the Human Face Divine.

(Spectator, n^o 173.)

373: Is it possible that human nature can rejoice in its disgrace, and take pleasure in seeing its own figure turned to ridicule, and distorted into forms that raise horror and aversion? There is something disingenuous and immoral in the being able to bear such a sight.

(Tatler, n^o 108.)

374: When men of rank and figure pass away their lives in these criminal pursuits and practices, they ought to consider that they render themselves more vile and despicable than any innocent man can be, whatever low station his fortune or birth have placed him in.

(Guardian, n^o 123.)

375: A salamander is a kind of heroine in chastity, that treads upon fire, and lives in the midst of flames, without being hurt. A salamander knows no distinction of sex in those she converses with, grows familiar with a stranger at first sight, and is not so narrow-spirited as to observe whether the person she talks to be in breeches or in petticoats. She admits a male visitant to her bed-side, plays with him a whole afternoon at picquette, walks with him two or three hours by moon-light.

(Spectator, n^o 198.)

376: To prevent these saucy familiar glances, I would entreat my gentle readers to sew on their tuckers again, to retrieve the modesty of their characters, and not to imitate the nakedness but the innocence of their mother Eve.

In short, modesty gives the maid greater beauty than even the bloom of youth; it bestows on the wife the dignity of the matron and reinstates the widow in her virginity.

(Guardian, n^o 100, et Spectator, n^os 204 et 224.)

377: There is nothing that exposes a woman to greater dangers than that gaiety and airiness of temper, which are natural to most of the sex. It should be therefore the concern of every wise and virtuous woman to keep this sprightliness from degenerating into levity. On the contrary the whole discourse and behaviour of the French is to make the sex more fantastical, or (as they are pleased to term it) more awakened than is consistent either with virtue or discretion. (Spectator, n^o 45.)

378: Spectator, 317 et 323.

379: Spectator, 397.

380: Ibid., 571.

381: To be easy here and happy afterwards.

382: I have rather chosen this title than another, because it is what I most glory in, and most effectually calls to my mind the happiness of that government under which I live. As a British freeholder, I should not scruple taking place of a French Marquis; and when I see one of my countrymen amusing himself in his little cabbage-garden, I naturally look upon him as a greater person than the owner of the richest vineyard in Champagne.... There is an unspeakable pleasure in calling anything one's own. A Freehold, though it be but in ice and snow, will make the owner pleased in the possession and stout in the defence of it.... I consider myself as one who give my consent to every law which passes.... A freeholder is but one remove from a legislator, and for that reason ought to stand up in the defence of those laws which are in some degree of his own making.

(Freeholder, n^o 1.)

383: Nothing is more gratifying to the mind of man than power or dominion; and this I think myself amply possessed of, as I am the father of a family. I am perpetually taken up in giving out orders, in prescribing duties, in hearing parties, in administering justice, and in distributing rewards and punishments.... I look upon my family as a patriarchal sovereignty in which I am myself both king and priest.... When I see my little troop before me, I rejoice in the additions I have made to my species, to my country, to my religion, in having produced such a number of reasonable creatures, citizens, and christians. I am pleased to see myself thus perpetuated; and as there is no production comparable to that of a human creature, I am more proud of having been the occasion of ten such glorious productions, than if I had built a hundred pyramids at my own expense, or published as many volumes of the finest wit and learning.

(Spectator, n^o 500.)

384: Upon my going into the church I entertained myself with the digging of a grave, and saw in every shovelful of it that was thrown up the fragment of a bone or skull intermixt with a kind of mouldering earth, that some time or other, had a place in the composition of a human body.... I consider that great day when we shall all of us be contemporaries and make our appearance together. (Spectator, n^os 26 et 575.)

385: Though the Deity be thus essentially present through all the immensity of space, there is one part of it in which he discovers himself in a most transcendent and visible glory.... It is here where the glorified body of our Saviour resides, and where all the celestial hierarchies and the innumerable hosts of angels are represented as perpetually surrounding the seat of God with hallelujahs and hymns of praise.... With how much skill must the throne of God be erected!... How great must be the majesty of that place, where the whole art of creation has been employed, and where God has chosen to show himself in the most magnificent manner! What must be the architecture of infinite power under the direction of infinite wisdom!

(Spectator, n^os 580 et 531.)

386: Spectator, 237, 571, 600.

387: There is doubtless a faculty in spirits by which they apprehend one another, as our senses do material objects, and there is no doubt but our souls, when they are disembodied, or placed in glorified bodies, will, by this faculty, in whatever part of space they reside, be always sensible of the Divine Presence.

(Spectator, n^os 571, 237 et 600.)

388: The business of mankind in this life is rather to act than to know.

389: Tatler, 257.

390: Such an habitual homage to the Supreme Being would in a particular manner banish from among us that prevailing impiety of using his name on the most trivial occasions.... What can we think of those who make use of so tremendous a name in the ordinary expressions of their anger, mirth, and most impertinent passions? Of those who admit it into the most familiar questions and assertions, ludicrous phrases and works of humour? Not to mention those who violate it by solemn perjuries? It would be an affront to reason, to endeavour to set forth the horror and profaneness of such a practice.

(Spectator, n^o 535.)

391: It was said of Socrates that he brought philosophy down from Heaven, to inhabit among men; and I shall be ambitious to have it said of me that I have brought philosophy out of closets and libraries, schools and colleges, to dwell in clubs and assemblies, at tea-tables and in coffee-houses. I would therefore in a very particular manner recommend those my speculations to all well regulated families that set apart an hour in every morning for tea, and bread and butter; and would earnestly advise them for their good to order this paper to be punctually served up, and to be looked upon as a part of the tea equipage.

(Spectator, n^o 10.)

392: Bohea-rolls.

393: He is not obliged to attend her in the slow advances which she makes from one season to another, or to observe her conduct in the successive production of plants or flowers. He may draw into his description all the beauties of the spring and autumn, and make the whole year contribute something to render it more agreeable. His rose-trees, woodbines, and jessamines may flower together and his beds be covered at the same time with lilies, violets, and amaranths. His soil is not restrained to any particular set of plants, but is proper either for oaks or myrtles, and adapts itself to the produces of every climate. Oranges may grow wild in it; myrtles may be met with in every hedge; and if he thinks it proper to have a grove of spices, he can quickly command sun enough to raise it. If all this will not furnish out any agreeable scene, he can make several new species of flowers, with richer scents and higher colours, than any that grow in the gardens of nature. His concerts of birds may be as full and harmonious, and his woods as thick and gloomy as he pleases. He is at no more expense in a long vista than a short one, and can as easily throw his cascades from a precipice of half a mile high as from one of twenty yards. He has his choice of the winds and can turn the course of his rivers in all the variety of meanders that are most delightful to the reader's imagination.

(Spectator, n^o 148.)

394: Spectator, 423, 265.

395: Voyez la jolie et minutieuse analyse de Hurd, la décomposition de la période, la proportion des longues et des brèves, l'étude des finales.—Un musicien ne ferait pas mieux.

(Spectator, n^o 411.)

396: Constantia who knew that nothing but the report of her marriage could have driven him to such extremities, was not to be comforted; she now accused herself for having so tamely given an ear to the proposal of a husband, and looked upon the new lover as the murderer of Theodosius. In short she resolved to suffer the utmost effects of her father's displeasure rather than to comply with a marriage which appeared to her so full of guilt and horror.

(Spectator, n^o 164.)

397: Had I followed monsieur Bossu's method in my first paper on Milton, I should have dated the action of Paradise lost from the beginning of Raphael's speech in this book, etc.

(Spectator, n^o 327.)

398: Spectator, 39, 40, 58.

399: I looked with as much pleasure upon this little party-coloured assembly as upon a bed of tulips and did not know at first whether it might not be an embassy of Indian queens; but upon my going about in the pit, and taking them in front, I was immediately undeceived and saw so much beauty in every face, that I found them all to be English. Such eyes and lips, cheeks and foreheads could not be the growth of any other country. The complexion of their faces hindered me from observing any farther the colour of their hoods, though I could easily perceive by that unspeakable satisfaction which appeared in their looks, that their own thoughts were wholly taken up in those pretty ornaments they wore upon their heads.

(Spectator, n^o 265.)

400: They should first reflect on the great sufferings and persecutions to which they expose themselves by the obstinacy of their behaviour. They lose their elections in every club where they are set up for toasts. They are obliged by their principle to stick a patch on the most unbecoming side of their foreheads. They forego the advantage of the birthday suits.... They receive no benefit from the army, and are never the better for all the young fellows that wear hats and feathers. They are forced to live in the country and feed their chickens at the same time that they might show themselves at court and appear in brocade, if they behaved themselves well. In short what must go to the heart of every fine woman, they throw themselves quite out of the fashion.... A man is startled when he sees a pretty bosom heaving with such party-rage, as is disagreeable even in that sex, which is of a more coarse and rugged make.—And yet such is our misfortune, that we sometimes see a pair of stays ready to burst with sedition, and hear the most masculine passions exprest in the sweetest voices.... Where a great number of flowers grow, the ground at distance seems entirely covered with them, and we must walk into it before we can distinguish the several weeds that spring up in such a beautiful mass of colours.

(Freeholder, n^os 4 et 26.)