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This would effectually kill in us all the little seeds of pride, vanity, and self-conceit, which are apt to shoot up in the minds of such whose thoughts turn more on those comparative advantages which they enjoy over some of their fellow-creatures, than on that infinite distance which is placed between them and the Supreme Model of all Perfection. It would likewise quicken our desires and endeavours of uniting ourselves to him by all the acts of religion and virtue.

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.

I find the following passage in an excellent sermon, preached at the funeral of a gentleman who was an honour to his country, and a more diligent as well as successful enquirer into the works of Nature, than any other our nation has ever produced. "He had the profoundest veneration for the great God of heaven and earth that I have ever observed in any person. The very name of God was never mentioned by him without a pause and a visible stop in his discourse; in which one, that knew him most particularly above twenty years, has told me, that he was so exact, that he does not remember to have observed him once to fail in it."

Every one knows the veneration which was paid by the Jews to a name so great, wonderful and holy. They would not let it enter even into their religious discourses. What can we then 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. The very mention of it exposes it sufficiently to those in whom the light of nature, not to say religion, is not utterly extinguished.

No. 535. THURSDAY, NOVEMBER 13.

Spem longam reseces

HOR.

My four hundred and seventy-first Speculation turned upon the subject of Hope in general. I design this paper as a Speculation upon that vain and foolish hope, which is misemployed on temporal objects, and produces many sorrows and calamities in human life.

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It is a precept several times inculcated by Horace, that we should not entertain an hope of any thing in life which lies at a great distance from us. shortness and uncertainty of our time here, makes such a kind of hope unreasonable and absurd. The grave lies unseen between us and the object which we reach after: where one man lives to enjoy the good he has in view, ten thousand are cut off in the pursuit of it.

It happens likewise unluckily, that one hope no sooner dies in us, but another rises up in its stead. We are apt to fancy that we shall be happy and satisfied, if we possess ourselves of such and such particular enjoyments; but either by reason of their emptiness, or the natural inquietude of the mind, we have no sooner gained one point, but we extend our hopes to another. We still find new inviting scenes and landscapes lying behind those which at a distance terminated our view.

The natural consequences of such reflections are these; that we should take care not to let our hopes run out into too great a length; that we should

sufficiently weigh the objects of our hope, whether they be such as we may reasonably expect from them what they propose in their fruition; and whether they are such as we are pretty sure of attaining, in case our life extend itself so far. If we hope for things which are at too great a distance from us, it is possible that we may be intercepted by death in our progress towards them. If we hope for things of which we have not thoroughly considered the va lue, our disappointment will be greater than our pleasure in the fruition of them. If we hope for what we are not likely to possess, we act and think in vain, and make life of a greater dream and shadow than it really is.

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Many of the miseries and misfortunes of life, proceed from our want of consideration in one or all of these particulars. They are the rocks on which the sanguine tribe of lovers daily split, and on which the bankrupt, the politician, the alchymist, and projector, are cast away in every age. Men of warm imaginations, and towering thoughts, are apt to overlook the goods of fortune which are near them, for something that glitters in the sight at a distance: to neglect solid and substantial happiness, for what is showy and superficial; and to contemn that good which lies within their reach, for that which they are not capable of attaining. Hope calculates its schemes for a long and durable life; presses forward to imaginary points of bliss; and grasps at impossibilities; and consequently very often ensnares men into beggary, ruin, and dishonour.

What I have here said, may serve as a moral to an Arabian fable, which I find translated into French by Monsieur Galland. The fable has in it such a wild, but natural simplicity, that I question not but my reader will be as much pleased with it as I have been; and that he will consider himself, if he reflects on the several amusements of hope which

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have sometimes passed in his mind, as a near relation to the Persian glass-man.

Alnaschar, says the fable, was a very idle fellow, that never would set his hand to any business during his father's life. When his father died, he left him to the value of a hundred drachmas in Persian money. Alnaschar, in order to make the best of it, laid it out in glasses, bottles, and the finest earthenware. These he piled up in a large open basket, and having made choice of a very little shop, placed the basket at his feet, and leaned his back upon the wall, in expectation of customers. As he sat in this posture, with his eyes upon the basket, he fell into a most amusing train of thought, and was overheard by one of his neighbours as he talked to himself in the following manner: "This basket (says he) cost me at the wholesale merchant's an hundred drachmas, which is all I have in the world. I shall quickly make two hundred of it, by selling it in retail. These two hundred drachmas will in a very little while rise to four hundred, which of course will amount in time to four thousand. Four thousand drachmas cannot fail of making eight thousand. As soon as by this means I am master of ten thousand, I will lay aside my trade of a glass-man, and turn jeweller. I shall then deal in diamonds, pearls, and all sorts of rich stones. When I have got together as much wealth as I can well desire, I will make a purchase of the finest house I can find, with lands, slaves, eunuchs, and horses. I shall then begin to enjoy myself, and make a noise in the world. I will not, however, stop there, but still continue my traffic, till I have got together an hundred thousand drachmas. When I have thus made niyself master of a hundred thousand drachmas, I shall naturally set myself on the foot of a prince, and will demand the Grand Visier's daughter in marriage, after having represented to that minister, the information which I have received of the beauty, wit, discretion,

and other high qualities which his daughter posses. ses. I will let him know at the same time, that it is my intention to make him a present of a thousand pieces of gold on our marriage-night. As soon as I have married the Grand Visier's daughter, I will buy her ten black eunuchs, the youngest and best that can be got for money. I must afterwards make

my father-in-law a visit, with a great train of equipage. And when I am placed at his right-hand, which he will do of course, if it be only to honour his daughter, I will give him the thousand pieces of gold which I promised him; and afterwards, to his great surprise, will present him with another purse of the same value, with some short speech; as, Sir, you see I am a man of my word: I always give more than I promise.'

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"When I have brought the princess to my house, I shall take particular care to breed in her a due respect for me, before I give the reins to love and dalliance. To this end I shall confine her to her own apartment, make her a short visit, and talk but little to her. Her women will represent to me, that she is inconsolable, by reason of my unkindness, and beg me with tears to caress her, and let her sit down by me; but I shall still remain inexorable, and will turn my back upon her all the first night. Her mother will then come and bring her daughter to me, as I am seated upon my sofa. The daughter, with tears in her eyes, will fling herself at my feet, and beg of me to receive her into my favour: then will I, to imprint in her a thorough veneration for my person, draw up my legs, and spurn her from me with my foot, in such a manner, that she shall fall down several paces from the sofa."

Alnaschar was entirely swallowed up in this chimerical vision, and could not forbear acting with his foot what he had in his thoughts; so that unluckily striking his basket of brittle ware, which was the

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