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outdone Hercules himself, who was famous for killing a monster that had but three lives.Whether the unaccountable animosity against this useful domestic may be any cause of the general persecution of owls, (who are a sort of feathered cats,) or whether it be only an unrea

I CANNOT think it extravagant to imagine, that mankind are no less in proportion accountable for the ill use of their dominion over creatures of the lower rank of beings, than for the exer-sonable pique the moderns have taken to a sericise of tyranny over their own species. The more entirely the inferior creation is submitted to our power, the more answerable we should seem for our mismanagement of it; and the rather, as the very condition of nature renders these creatures incapable of receiving any re-creatures, it is some happiness that we have not compense in another life for their ill treatment in this.

It is observable of those noxious animals, which have qualities most powerful to injure us, that they naturally avoid mankind, and never hurt us unless provoked or necessitated by hunger. Man, on the other hand, seeks out and pursues even the most inoffensive animals, on purpose to persecute and destroy them.

Montaigne thinks it some reflection upon human nature itself, that few people take delight in seeing beasts caress or play together, but almost every one is pleased to see them lacerate and worry one another. I am sorry this temper is become almost a distinguishing character of our own nation, from the observation which is made by foreigners of our beloved pastimes, bear-baiting, cock-fighting, and the like. We should find it hard to vindicate the destroying of any thing that has life, merely out of wantonness; yet in this principle our children are bred up, and one of the first pleasures we allow them is the license of inflicting pain upon poor animals; almost as soon as we are sensible what life is ourselves, we make it our sport to take it from other creatures. I cannot but believe a very good use might be made of the fancy which children have for birds and insects. Mr. Locke takes notice of a mother who permitted them to her children, but rewarded or punished them as they treated them well or ill. This was no other than entering them betimes into a daily exercise of humanity, and improving their very diversion to a virtue.

I fancy too, some advantage might be taken of the common notion, that it is ominous or unlucky to destroy some sorts of birds, as swallows or martins; this opinion might possibly arise from the confidence these birds seem to put in us by building under our roofs, so that it is a kind of violation of the laws of hospitality to murder them. As for robin-redbreasts in particular, it is not improbable they owe their security to the old ballad of the Children in the Wood. However it be, I do not know, I say, why this prejudice, well improved and carried as far as it would go, might not be made to conduce to the preservation of many innocent creatures, which are now exposed to all the wantonness of an ignorant barbarity.

There are other animals that have the misfortune, for no manner of reason, to be treated as common enemies, wherever found. The conceit that a cat has nine lives, has cost at least nine lives in ten of the whole race of them. Scarce a boy in the streets but has in this point

ous countenance, I shall not determine, though I am inclined to believe the former; since I observe the sole reason alleged for the destruction of frogs, is because they are like toads. Yet amidst all the misfortunes of these unfriended

yet taken a fancy to eat them: for should our countrymen refine upon the French never so little, it is not to be conceived to what unheardof torments owls, cats, and frogs may be yet

reserved.

When we grow up to men, we have another succession of sanguinary sports; in particular hunting. I dare not attack a diversion which has such authority and custom to support it; but must have leave to be of opinion, that the agitation of that exercise, with the example and number of the chasers, not a little contribute to resist those checks, which compassion would naturally suggest in behalf of the animal pur. sued. Nor shall I say with monsieur Fleury, that this sport is a remain of the Gothic bar. barity. But I must animadvert upon a certain custom yet in use with us, and barbarous enough to be derived from the Goths, or even the Scythians; I mean that savage compliment our huntsmen pass upon ladics of quality, who are present at the death of a stag, when they put the knife in their hands to cut the throat of a helpless, trembling, and weeping creature.

Questuque cruentus,

Atque imploranti similis."

That lies beneath the knife,
Looks up, and from her butcher begs her life.'

But if our sports are destructive, our gluttony is more so, and in a more inhuman manner. Lobsters roasted alive, pigs whipt to death, fow Is sewed up, are testimonies of our outrageous luxury. Those who (as Seneca expresses it) divide their lives betwixt an anxious conscience and a nauseated stomach, have a just reward of their gluttony in the diseases it brings with it; for human savages, like other wild beasts, find snares and poison in the provisions of life, and are allured by their appetite to their destruction. I know nothing more shocking or horrid than the prospect of one of their kitchens covered with blood, and filled with the cries of creatures expiring in tortures. It gives one an image of a giant's den in a romance, bestrewed with the scattered heads and mangled limbs of those who were slain by his cruelty.

The excellent Plutarch (who has more strokes of good-nature in his writings than I remember in any author) cites a saying of Cato to this ef fect, "That it is no easy task to preach to the belly, which has no cars." "Yet if,' says he, we are ashamed to be so out of fashion as not to offend, let us at least offend with some discretion and measure. If we kill an animal for our provision, let us do it with the meltings of

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compassion, and without tormenting it. Let us consider, that it is in its own nature cruelty to put a living creature to death; we at least destroy a soul that has sense and perception.'-In the life of Cato the Censor, he takes occasion, from the severe disposition of that man, to discourse in this manner: It ought to be esteemed a happiness to mankind, that our humanity has a wider sphere to exert itself in than bare justice. It is no more than the obligation of our very birth to practise equity to our own kind; but humanity may be extended through the whole order of creatures, even to the meanest. Such actions of charity are the overflow. ings of a mild good-nature on all below us. It is certainly the part of a well-natured man to take care of his horses and dogs, not only in expectation of their labour while they are foals and whelps, but even when their old age has made them incapable of service.'

History tells us of a wise and polite nation, that rejected a person of the first quality, who stood for a judiciary office, only because he had been observed in his youth to take pleasure in tearing and murdering of birds. And of another that expelled a man out of the senate, for dashing a bird against the ground which had taken shelter in his bosom. Every one knows how remarkable the Turks are for their humanity in this kind. I remember an Arabian author, who has written a treatise to show, how far a man, supposed to have subsisted in a desert island, without any instruction, or so much as the sight of any other man, may, by the pure light of nature, attain the knowledge of philosophy and virtue. One of the first things he makes him observe is, that universal benevolence of nature

in the protection and preservation of its crea-
tures. In imitation of which the first act of vir-
tue he thinks his self-taught philosopher would
of course fall into is, to relieve and assist all the
animals about him in their wants and distresses.
Ovid has some very tender and pathetic lines
applicable to this occasion:

Quid meruistis, oves, placidum pecus, inque tegendos
Natum homines, pleno quæ fortis in ubere nectar?
Mollia que nobis vestras velamina lanas
Prebotis; vitaque magis quam morte juvatis.
Quid meruere boves, animal sine fraude dolisque,
Innocuum, simplex, natum tolerare labores?
Immemor est demum, nec frugum munere dignus,
Qui potuit, curvi dempto modo pondere aratri,
Ruricolam mactare suum Met. Lib. xv. 116.

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[er;

The sheep was sacrific'd on no pretence,
But meek and unresisting innocence.
A patient, useful creature, born to bear
The warm and woolly fleece, that cloth'd her murder-
And daily to give down the milk she bred,
A tribute for the grass on which she fed.
Living, both food and raiment she supplies,
And is of least advantage when she dies.
How did the toiling ox his death deserve;
A downright simple drudge, and born to serve?
O tyrant! with what justice canst thou hope
The promise of the year, a plenteous crop;
When thou destroy'st thy lab'ring steer, who till'd,
And plough'd with pains, thy else ungrateful field!
From his yet reeking neck to draw the yoke,
That neck, with which the surly clods he broke :

And to the hatchet yield thy husbandman,
Who finish'd autumn, and the spring began?

What more advance can mortals make in sin
So near perfection, who with blood begin?
Deaf to the calf that lies beneath the knife,
Looks up, and from her butcher begs her life:
Deaf to the harmless kid. that ere he dies,
All methods to procure thy mercy tries,
And imitates in vain the children's cries. Dryden

Perhaps that voice or cry so nearly resembling the human, with which Providence has endued so many different animals, might purposely be given them to move our pity, and prevent those cruelties we are too apt to inflict on our fellow-creatures.

There is a passage in the book of Jonas, when God declares his unwillingness to destroy Nineveh, where methinks that compassion of the Creator, which extends to the meanest rank of his creatures, is expressed with wonderful tenderness. Should I not spare Nineveh, that great city, wherein are more than six score thousand persons

and also much cattle?'

And we have in Deuteronomy a precept of great good-nature of this sort, with a blessing in form annexed to it, in those words: 'If thou shalt find a bird's nest in the way, thou shalt not take the dam with the young: But thou shalt in any wise let the dam go; that it may be well with thee, and that thou may'st prolong thy days.'

To conclude, there is certainly a degree of gratitude owing to those animals that serve us. As for such as are mortal or noxious, we have a

right to destroy them; and for those that are neither of advantage or prejudice to us, the common enjoyment of life is what I cannot think we ought to deprive them of.

This whole matter, with regard to each of these considerations, is set in a very agreeable light in one of the Persian fables of Pilpay, with which I shall end this paper.

A traveller passing through a thicket, and seeing a few sparks of a fire, which some passengers had kindled as they went that way before, made up to it. On a sudden the sparks caught hold of a bush in the midst of which lay an adder, and set it in flames. The adder entreated the traveller's assistance, who tying a bag to the end of his staff, reached it, and drew him out: he then bid him go where he pleased, but never more be hurtful to men, since he owed his life to a man's compassion. The adder, however, prepared to sting him, and when he expostulated how unjust it was to retaliate good with evil, 'I shall do no more,' said the adder, 'than what you men practise every day, whose custom it is to requite benefits with ingratitude. If you cannot deny this truth, let us refer it to the first we meet.' The man consented, and seeing a tree, put the question to it, in what manner a good turn was to be recompensed? If you mean according to the usage of men,' replied the tree, by its contrary: I have been standing here these hundred years to protect them from the scorching sun, and in requital they have cut down my branches, and are going to saw my body into planks.' Upon this, the adder insulting the man, he appealed to a second evi. dence, which was granted, and immediately

·

In the morning of life, when the soul first makes her entrance into the world, all things look fresh and gay; their novelty surprises, and every little glitter or gaudy colour transports the stranger. But by degrees the sense grows callous, and we lose that exquisite relish of trifles by the time our minds should be supposed ripe for rational entertainments. I can

they met a cow. The same demand was made, | minds, insensibly wear out, and they come to and much the same answer given, that among be influenced by the nearer examples of a degemen it was certainly so. I know it,' said the nerate age. cow, by woful experience; for I have served a man this long time with milk, butter, and cheese, and brought him besides a calf every year; but now I am old, he turns me into this pasture with design to sell me to a butcher, who will shortly make an end of me.' The traveller upon this stood confounded, but desired, of courtesy, one trial more, to be finally judged by the next beast they should meet. This hap-not make this reflection without being touched pened to be the fox, who, upon hearing the story in all its circumstances, could not be persuaded it was possible for the adder to enter in so narrow a bag. The adder, to convince him, went in again; when the fox told the man he had now his enemy in his power, and with that he fastened the bag, and crushed him to pieces.

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UPON the late election of king's scholars, my curiosity drew me to Westminster school. The sight of a place where I had not been for many years, revived in my thoughts the tender images of my childhood, which by a great length of time had contracted a softness that rendered them inexpressibly agreeable. As it is usual with me to draw a secret unenvied pleasure from a thousand incidents overlooked by other men, I threw myself into a short transport, forgetting my age, and fancying myself a school-boy.

This imagination was strongly favoured by the presence of so many young boys, in whose looks were legible the sprightly passions of that age, which raised in me a sort of sympathy. Warm blood thrilled through every vein; the faded memory of those enjoyments that once gave me pleasure put on more lively colours, and a thousand gay amusements filled my mind. It was not without regret, that I was for saken by this waking dream. The cheapness of puerile delights, the guiltless joy they leave upon the mind, the blooming hopes that lift up the soul in the ascent of life, the pleasure that attends the gradual opening of the imagination, and the dawn of reason, made me think most. men found that stage the most agreeable part of their journey.

When men come to riper years, the innocent diversions which exalted the spirits and produced health of body, indolence of mind, and refreshing slumbers, are too often exchanged for criminal delights, which fill the soul with anguish, and the body with disease. The grateful employment of admiring and raising them. selves to an imitation of the polite style, beautiful images, and noble sentiments of ancient authors, is abandoned for law-latin, the lucubrations of our paltry news-mongers, and that swarm of vile pamphlets, which corrupt our taste, and infest the public. The ideas of virtue which the characters of herocs had imprinted on their

with a commiseration of that species called beaux, the happiness of those men necessarily terminating with their childhood; who, from a want of knowing other pursuits, continue a fondness for the delights of that age, after the relish of them is decayed.

Providence hath with a bountiful hand prepared variety of pleasures for the various stages of life. It behoves us not to be wanting to ourselves, in forwarding the intention of nature, by the culture of our minds, and a due preparation of each faculty for the enjoyment of those objects it is capable of being affected with.

As our parts open and display by gentle degrees, we rise from the gratifications of sense, to relish those of the mind. In the scale of pleasure, the lowest are sensual delights, which are succeeded by the more enlarged views and gay portraitures of a lively imagination; and these give way to the sublimer pleasures of reason, which discover the causes and designs, the frame, connexion, and symmetry of things, and fills the mind with the contemplation of intellectual beauty, order, and truth.

Hence I regard our public schools and universities, not only as nurseries of men for the service of the church and state, but also as places designed to teach mankind the most refined luxury, to raise the mind to its due perfection, and give it a taste for those entertainments which afford the highest transport, without the grossness or remorse that attend vulgar enjoyments.

In those blessed retreats men enjoy the sweets of solitude, and yet converse with the greatest genii that have appeared in every age, wander through the delightful mazes of every art and science, and as they gradually enlarge their sphere of knowledge, at once rejoice in their present possessions, and are animated by the boundless prospect of future discoveries. There, a generous emulation, a noble thirst of fame, a love of truth and honourable regards, reign in minds as yet untainted from the world. There, the stock of learning transmitted down from the ancients, is preserved, and receives a daily increase; and it is thence propagated by men, who, having finished their studies, go into the world, and spread that general knowledge and good taste throughout the land, which is so distant from the barbarism of its ancient inhabitants, or the fierce genius of its invaders. And as it is evident that our literature is owing to the schools and universities, so it cannot be denied that these are owing to our religion.

It was chiefly, if not altogether, upon religious considerations that princes, as well as private persons, have erected colleges, and

assigned liberal endowments to students and reflections upon the letter I writ to you, publishprofessors. Upon the same account they meeted in yours of the twelfth instant. The sentence with encouragement and protection from all upon which he spends most of his invectives, Christian states, as being esteemed a necessary is this," I will give myself no manner of liberty means to have the sacred oracles and primitive to make guesses at him, if I may say him, for traditions of Christianity preserved and under- though sometimes I have been told by familiar stood. And it is well known, that after a long friends, that they saw me such a time talking night of ignorance and superstition, the re- to the Examiner: others who have rallied me formation of the church and that of learning upon the sins of my youth, tell me it is credibly began together; and made proportionable ad- reported that I have formerly lain with the vances, the latter having been the effect of the Examiner." former, which of course engaged men in the study of the learned languages, and of antiquity.

Or, if a free-thinker is ignorant of these facts, he may be convinced from the manifest reason of the thing. Is it not plain that our skill in literature is owing to the knowledge of Greek and Latin, which, that they are still preserved among us, can be ascribed only to a religious regard? What else should be the cause why the youth of Christendom, above the rest of mankind, are educated in the painful study of those dead languages; and that religious societies should peculiarly be employed in acquir. ing that sort of knowledge, and teaching it to others?

And it is more than probable, that in case our free-thinkers could once achieve their glorious design of sinking the credit of the Chris, tian religion, and causing those revenues to be withdrawn which their wiser forefathers had appointed to the support and encouragement of its teachers, in a little time the Shaster would be as intelligible as the Greek Testament; and we, who want that spirit and curiosity which distinguished the ancient Grecians, would by degrees relapse into the same state of barbarism which overspread the northern nations, before they were enlightened by Christianity.

Some perhaps, from the ill-tendency and vile taste which appear in their writings, may suspect that the free-thinkers are carrying on a malicious design against the belles lettres: for my part, I rather conceive them as unthinking wretches, of short views and narrow capacities, who are not able to penetrate into the causes or consequences of things.

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'Now, Mr. Ironside, what was there in all this but saying, "I cannot tell what to do in this case. There has been named for this paper, one for whom I have a value, and another whom I cannot but neglect ?" I have named no man, but if there be any gentleman who wrongfully lies under the imputation of being or assisting the Examiner, he would do well to do himself justice, under his own hand, in the eye of the world. As to the exasperated mistress, the Examiner demands in her behalf, a "reparation for offended innocence." This is pleasant language, when spoken of this person; he wants to have me unsay what he makes me to have said before. I declare then it was a false report, which was spread concerning me and a lady, sometimes reputed the author of the Examiner; and I can now make her no reparation, but in begging her pardon, that I never lay with her.

I speak all this only in regard to the Examiner's offended innocence, and will make no reply as to what relates merely to myself. I have said before, "he is welcome from henceforward, to treat me as he pleases." But the bit of Greek, which I entreat you to put at the front of to-morrow's paper, speaks all my sense on this occasion. It is a speech put in the mouth of Ajax, who is engaged in the dark: He cries out to Jupiter, "Give me but daylight, let me but see my foe, and let him destroy me if he can."

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But when he repeats his story of the "general for life," I cannot hear him with so much patience. He may insinuate what he pleases to the ministry of me; but I am sure I could not, if I would, by detraction, do, them more injury than he does by his ill-placed, ignorant, nauseous flattery. One of them, whose talent is address, and skill in the world, he calls Cato; another, whose praise is conversation-wit and a taste of pleasures, is also Cato.. Can any thing in nature be more out of character, or more expose those whom he would recommend to the raillery of his adversaries, than comparing these to Cato? But gentlemen of their eminence are to be treated with respect, and not to suffer because a sycophant has applauded them in a wrong place.

'As much as he says I am in defiance with those in present power, I will lay before them one point that would do them more honour than any one circumstance in their whole adminis. tration; which is, to show their resentment of the Examiner's nauseous applause of themselves, and licentious calumny of their predecessors. Till they do themselves that justice, men of sense will believe they are pleased with the adulation of a prostitute, who heaps upon

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'SIR,-A mind so well qualified as your's, must receive every day large improvements, when exercised upon such truths which are the glory of our natures; such as those which lead us to an endless happiness in our life succeeding this. I herewith send you Dr. Lucas's Practical Christianity, for your serious perusal. If you have already read it, I desire you would give it to one of your friends who has not. I think you cannot recommend it better than in inserting by way of specimen these passages which I point to you, as follows:

"That I have, in this state I am now in, a soul as well as a body, whose interest concerns me, is a truth my sense sufficiently discovers: For I feel joys and sorrows, which do not make their abode in the organs of the. body, but in the inmost recesses of the mind; pains and pleasures which sense is too gross and heavy to partake of, as the peace or trouble of conscience in the reflection upon good or evil actions, the delight or vexation of the mind, in the contemplation of, or a fruitless inquiry after, excellent and important truths.

"And since I have such a soul capable of happiness or misery, it naturally follows, that it were sottish and unreasonable to lose this soul for the gain of the whole world. For my soul is I myself, and if that be miserable, I must needs be so. Outward circumstances of fortune may give the world occasion to think me happy, but they can never make me so. Shall I call myself happy, if discontent and sorrow eat out the life and spirit of my soul? if lusts and passions riot and mutiny in my bo. som? if my sins scatter an uneasy shame all over me, and my guilt appals and frights me? What avails it me, that my rooms are stately, my tables full, my attendants numerous, and my attire gaudy, if all this while my very being pines and languishes away? These indeed are rich and pleasant things, but I nevertheless am a poor and miserable man. Therefore I conclude, that whatever this thing be I call a soul, though it were a perishing, dying thing, and would not outlive the body, yet it were my wisdom and interest to prefer its content and satisfaction before all the world, unless I could choose to be miserable, and delight to be unhappy.

"This very consideration, supposing the uncertainty of another world, would yet strongly engage me to the service of religion; for all it aims at, is to banish sin out of the world, which is the source and original of all the troubles that disquiet the mind; 1st. Sin in its very essence, is nothing else but disordered, distempered passions, affections foolish and preposterous in their choice, or wild and extravagant in their proportion, which our own experience sufficiently convinces us to be painful and uneasy. 2d. It engages us in desperate hazards, wearies us with daily toils, and often buries us in the

ruins we bring upon ourselves; and lastly, it fills our hearts with distrust, and fear, and shame; for we shall never be able to persuade ourselves fully, that there is no difference between good and evil; that there is no God, or none that concerns himself at the actions of this life: and if we cannot, we can never rid ourselves of the pangs and stings of a troubled conscience; we shall never be able to establish a peace and calm in our bosoms; and so enjoy our pleasure with a clear and uninterrupted freedom. But if we could persuade ourselves into the utmost height of atheism, yet still we shall be under these two strange inconveniences: 1st. That a life of sin will be still irregular and disorderly, and therefore troublesome: 2d. That we shall have dismantled our souls of their greatest strength, disarmed them of that faith which only can support them under the afflictions of this present life."'

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The humble petition of John Longbottom, Charles Lilly, Bat. Pidgeon, and J. Norwood, capital artificers, most humbly showeth,

That your petitioners behold with great sorrow, your honour employing your important moments in remedying matters which nothing hut time can cure, and which do not so immediately, or at least so professedly, appertain to your office, as do the concerns of us your petitioners, and other handicraft persons, who excel in their different and respective dexterities.

That as all mechanics are employed in accommodating the dwellings, clothing the persons, or preparing the diet of mankind, your petitioners ought to be placed first in your guardianship, as being useful in a degree superior to all other workmen, and as being wholly conversant in clearing and adorning the head of

man.

That the said Longbottom, above all the rest of mankind, is skilful in taking off that horrid excrescence on the chins of all males, and casting, by the touch of his hand, a cheerfulness where that excrescence grew; an art known only to this your artificer.

That Charles Lilly prepares snuff and perfumes which refresh the brain in those that have too much for their quiet, and gladdens it in those who have too little to know their want of it.

"That Bat. Pidgeon cuts the luxuriant locks

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