Xenophon, in the life of his imaginary prince, whom he describes as a pattern for real ones, is always celebrating the philanthropy or good nature of his hero, which he tells us he brought into the world with him, and gives many remarkable instances of it in his childhood, as well as in all the several parts of his life. Nay, on his deathbed, he describes him as being pleased, that while his soul returned to him who made it, his body should incorporate with the great mother of all things, and by that means become beneficial to mankind. For which reason, he gives his sons a positive order not to enshrine it in gold or silver, but to lay it in the earth as soon as the life was gone out of it. An instance of such an overflowing of humanity, such an exuberant love to mankind, could not have entered into the imagination of a writer, who had not a soul filled with great ideas, and a general benevolence to mankind. In that celebrated passage of Sallust, where Cæsar and Cato are placed in such beautiful but opposite lights, Cæsar's character is chiefly made up of good nature, as it showed itself in all its forms towards his friends or his enemies, his servants or dependants, the guilty or the distressed. As for Cato's character, it is rather awful than amiable. Justice seems most agreeable to the nature of God, and mercy to that of man. A Being who has nothing to pardon in himself, may reward every man according to his works; but he whose very best actions must be seen with grains of allowance, cannot be too mild, moderate, and forgiving. For this reason, among all the monstrous characters in human nature, there is none so odious, nor indeed so exquisitely ridiculous, as that of a rigid severe temper in a worthless man. This part of good nature, however, which consists in the pardoning and overlooking of faults, is to be exercised only in doing ourselves justice, and that too in the ordinary commerce and occurrences of life; for in the public administrations of justice, mercy to one may be cruelty to others. It is grown almost into a maxim, that good-natured men are not always men of the most wit. This observation, in my opinion, has no foundation in nature. The greatest wits I have conversed with are men eminent for their humanity. I take therefore this remark to have been occasioned by two reasons. First, because ill nature among ordinary observers passes for wit. A spiteful saying gratifies so many little passions in those who hear it, that it generally meets with a good reception. The laugh rises upon it, and the man who utters it is looked upon as a shrewd satirist. This may be one reason why a great many pleasant companions appear so surprisingly dull when they have endeavored to be merry in print, the public being more just than private clubs or assemblies, in distinguishing between what is wit and what is ill nature. Another reason why the good-natured man may sometimes. bring his wit in question, is, perhaps, because he is apt to be moved with compassion for those misfortunes or infirmities which another would turn into ridicule, and by that means gain the reputation of a wit. The ill-natured man, though but of equal parts, gives himself a larger field to expatiate in; he exposes those failings in human nature which the other would cast a veil over, laughs at vices which the other either excuses or conceals, gives utterance to reflections which the other stifles, falls indifferently upon friends or enemies, exposes the person who has obliged him, and, in short, sticks at nothing that may establish his character as a wit. It is no wonder, therefore, he succeeds in it better than the man of humanity, as a person who makes use of indirect methods is more likely to grow rich than the fair trader. VISION OF MIRZA Omnem, quae nunc obducta tuenti Mortales hebetat visus tibi, et humida circum VIRG. EN. ii. 604. The cloud, which, intercepting the clear light, WHEN I was at Grand Cairo, I picked up several oriental manuscripts, which I have still by me. Among others I met with one entitled, The Visions of Mirza, which I have read over with great pleasure. I intend to give it to the public when I have no other entertainment for them; and shall begin with the first vision, which I have translated word for word as follows: "On the fifth day of the moon, which, according to the custom of my forefathers, I always keep holy, after having washed myself, and offered up my morning devotions, I ascended the high hills of Bagdad, in order to pass the rest of the day in meditation and prayer. As I was here airing myself on the tops of the mountains, I fell into a profound contemplation on the vanity of human life; and passing from one thought to another, 'Surely,' said I, 'man is but a shadow, and life a dream.' Whilst I was thus musing, I cast my eyes toward the summit of a rock that was not far from me, where I discovered one in the habit of a shepherd, with a musical instrument in his hand. As I looked upon him he applied it to his lips, and began to play upon it. The sound of it was exceeding sweet, and wrought into a variety of tunes that were inexpressibly melodious, and altogether different from anything I had ever heard. They put me in mind of those heavenly airs that are played to the departed souls of good men upon their first arrival in Paradise, to wear out the impressions of their last agonies, and qualify them for the pleasures of that happy place. My heart melted away in secret raptures. "I had been often told that the rock before me was the haunt of a Genius; and that several had been entertained with music who had passed by it, but never heard that the musician had before made himself visible. When he had raised my thoughts by those transporting airs which he played, to taste the pleasures of his conversation, as I looked upon him like one astonished, he beckoned to me, and by the waving of his hand directed me to approach the place where he sat. I drew near with that reverence which is due to a superior nature; and as my heart was entirely subdued by the captivating strains I had heard, I fell down at his feet and wept. The genius smiled upon me with a look of compassion and affability that familiarized him to my imagination, and at once dispelled all the fears and apprehensions with which I approached him. He lifted me from the ground, and taking me by the hand, 'Mirza,' said he, 'I have heard thee in thy soliloquies; follow me.' "He then led me to the highest pinnacle of the rock, and placing me on the top of it, 'Cast thy eyes eastward,' said he, 'and tell me what thou seest.' 'I see,' said I, 'a huge valley, and a prodigious tide of water rolling through it.' 'The valley that thou seest,' said he, ‘is the Vale of Misery, and the tide of water that thou seest, is part of the great tide of eternity.' 'What is the reason,' said I, 'that the tide I see rises out of a thick mist at one end, and again loses itself in a thick mist at the other?' 'What thou seest,' said he, 'is that portion of eternity which is called time, measured out by the sun, and reaching from the beginning of the world to its consummation. Examine now,' said he, 'this sea that is bounded with darkness at both ends, and tell me what thou discoverest in it.' 'I see a bridge,' said I, 'standing in the midst of the tide.' 'The bridge thou seest,' said he, 'is human life; consider it attentively.' Upon a more leisurely survey of it, I found that it consisted of threescore and ten entire arches, with several broken arches, which, added to those that were entire, made up the number about a hundred. As I was counting the arches, the genius told me that this bridge consisted at first of a thousand arches; but that a great flood swept away the rest, and left the bridge in the ruinous condition I now beheld it. 'But tell me further,' said he, 'what thou discoverest on it.' 'I see multitudes of people passing over it,' said I, 'and a black cloud hanging on each end of it.' As I looked more attentively, I saw several of the passengers dropping through the bridge into the great tide that flowed underneath it; and upon further examination perceived there were innumerable trap-doors that lay concealed in the bridge, which the passengers no sooner trod upon, but they fell through them into the tide, and immediately disappeared. These hidden pitfalls were set very thick at the entrance of the bridge, so that throngs of people no sooner broke through the cloud, but many of them fell into them. They grew thinner towards the middle, but multiplied and lay closer together towards the end of the arches that were entire. "There were indeed some persons, but their number was very small, that continued a kind of hobbling march on the broken arches, but fell through one after another, being quite tired and spent with so long a walk. "I passed some time in the contemplation of this wonderful structure, and the great variety of objects which it presented. My heart was filled with a deep melancholy to see several dropping unexpectedly in the midst of mirth and jollity, and catching at everything that stood by them to save themselves. Some were looking up towards the heavens in a thoughtful posture, and in the midst of a speculation stumbled and fell out of sight. Multitudes were very busy in the pursuit of bubbles that glittered in their eyes and danced before them; but often when they thought themselves within the reach of them, their footing failed and down they sunk. In this confusion of objects, I observed some with scymitars in their hands, who ran to and fro from the bridge, thrusting several persons on trap-doors which did not seem to lie in their way, and which they might have escaped had they not been thus forced upon them. "The genius seeing me indulge myself on this melancholy prospect, told me I had dwelt long enough upon it. "Take thine eyes off the bridge,' said he, 'and tell me if thou yet seest anything thou dost not comprehend.' Upon looking up, 'What mean,' said I, 'those great flights of birds that are perpetually hovering about the bridge, and settling upon it from time to time? I see vultures, harpies, ravens, cormorants, and among many other feathered creatures several little winged boys, that perch in great numbers upon the middle arches.' 'These,' said the genius, 'are Envy, Avarice, Superstition, Despair, Love, with the like cares and passions that infest human life.' "I here fetched a deep sigh. 'Alas,' said I, 'man was made in vain! how is he given away to misery and mortality! tortured in life, and swallowed up in death!' The genius being moved with compassion towards me, bid me quit so uncomfortable a prospect. 'Look no more,' said he, 'on man in the first stage of his existence, in his setting out for Eternity; but cast thine eye on that thick mist into which the tide bears the several generations of mortals that fall into it.' I directed my sight as I was ordered, and, whether or no the good genius strengthened it with any supernatural force, or dissipated part of the mist that was before too thick for the eye to penetrate, I saw the valley opening at the further end, and spreading forth into an immense ocean, that had a huge rock of adamant running through the midst of it, and dividing it into two equal parts. The clouds still rested on one half of it, insomuch that I could discover nothing in it; but the other appeared to me a vast ocean planted with innumerable islands, that were covered with fruits and flowers, and interwoven with a thousand little shining seas that ran among them. I could see persons dressed in glorious habits with gar |