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THERON AND ASPASIO;

OR,

A SERIES OF DIALOGUES AND LETTERS

ON THE

MOST IMPORTANT SUBJECTS.

DIALOGUE I.

THERON was a gentleman of fine taste, of accurate rather than extensive reading, and particularly charmed with the study of nature. He traced the planets in their courses, and examined the formation of the meanest vegetable, not merely to gratify a refined curiosity, but chiefly to cultivate the nobler principles of religion and morality. Several discoveries he made, and every discovery he improved to this important end-to raise in his mind more exalted apprehensions of the Supreme Being, and to enlarge his affections with a disinterested benevolence, conformable, in some degree, to that boundless liberality which pervades and animates the whole creation. ASPASIO was not without his share of polite literature, and philosophical knowledge. He had taken a tour through the circle of the sciences; and, having transiently surveyed the productions of human learning, devoted his final attention to the inspired writings. These he studied. with the unbiassed impartiality of a critic, yet with the reverential simplicity of a Christian. These he regarded as the unerring standard of duty-the authentic charter of salvation-and the brightest mirror of the Deity, affording the most satisfactory and sublime display of all the divine attributes.

Theron was somewhat warm in his temper; and would, upon occasion, make use of a little innocent raillery, not to expose his friend, but to enliven the conversation; sometimes disguising his real sentiments, in order to sift the subject, or discover the opinion of others.-Aspasio seldom indulges the humorous or satirical vein, but argues with "meekness of wisdom;”* never

is a most amiable character, and delicately drawn, but is, I think, expressed with greater strength and superior beauty by the sacred penman: "Let him show out of a good con versation his works, with meekness of wisdom," James iii. 13.

B

puts on the appearance of guile, but always speaks the dictates of his

heart.

Aspasio was on a visit at Theron's seat. One evening, when some neighbouring gentlemen were just gone, and had left them alone, the conversation took the following turn.

Asp. I would always be ready, both to acknowledge and applaud whatever is amiable in the conduct of others. The gentlemen who gave us their company at dinner, seem to be all of a different character; yet each, in his own way, is extremely agreeable.

Lysander has lively parts, and is quick at repartee; but he never abuses his wit to create uneasiness in the honest heart, and flush the modest cheek with confusion. What solidity of judgment, and depth of penetration, appear in Crito! yet how free are his discourses from the magisterial tone, or the dictatorial solemnity. Philenor's taste in the polite arts is remarkably correct; yet without the least tincture of vanity, or any weak fondness for applause. He never interrupts the progress, or wrests the topic of conversation, in order to shine in his particular province. Trebonius, I find, has signalised his valour in several campaigns. Though a warrior and a traveller, he gives himself no overbearing or ostentatious airs. In Trebonius you see the brave officer, regulated by all the decency of the academic, and sweetened with all the affability of the courtier.

No one affects a morose silence, or assumes an immoderate loquacity. To engross the talk, is tyrannical; to seal up the lips, is monkish. Every one, therefore, from a fund of good sense, contributes his quota; and each speaks, not with an ambition to set off himself, but from a desire to please the company.

Ther. Indeed, Aspasio, I think myself happy in this accomplished set of acquaintance; who add all the complaisance and politeness of the gentleman to the benevolence and fidelity of the friend.

Their conversation is as innocent as their taste is refined. They have a noble abhorrence of slander, and detest the low, ungenerous artifices of detraction. No loose jest has either the service of their tongue, or the sanction of their smile. Was you to be with them, even in their freest moments, you would hear nothing that so much as borders upon profaneness, or is in the least injurious to purity of morals.

Asp. There is but one qualification wanting to render your friends completely valuable, and their social interviews a continual blessing.

Ther. Pray, what is that?

Asp. A turn for more serious conferences. Their literary debates are beautiful sketches of whatever is most curious in the sciences, or most delicate in the arts. From their remarks on our national affairs, and on foreign occurrences, a person may almost form a system of politics. But they never touch upon any topic of morality; never celebrate the sublime perfections of the Deity; never illustrate the beauties, nor enforce the truths

Ther. Fie upon you, Aspasio, for your unpolite hint! Who can forbear interrupting the harangue which pleads for such an outrageous violation of the mode? would introduce edifying talk into our fashionable assemblies? How is it that you, who, in other instances, are a gentleman of refinement, can be so strangely inelegant in this particular?

Asp. For such a practice, Theron, we have no inconsiderable precedents.

Thus Socrates*, the wisest of the Athenian sages; thus Scipiof, the most ! accomplished of the Roman generals, conversed. Thus Cicero, the prince of orators, improved his elegant retirement at the Tusculan villa. And Horace §, the brightest genius in the court of Augustus, formed the most agreeable hours of his conversation upon this very plan.

Were I to enumerate all the patrons of this, forgive me if I say, more honourable mode, the most illustrious names of antiquity would appear on

the list.

Ther. This practice, however extolled by the philosophic gentry of ancient times, would make a very singular figure in the present age.

Asp. And should not the copy, after which the generality of mankind write, be singularly correct? Persons of exalted fortune are the pattern for general imitation; are the copy, in conformity to which the inferior world adjust their manners and regulate their behaviour. They, therefore, are under the strongest obligations not to give a contemptible stamp to the fashion. Benevolence to their fellow-creatures calls loudly upon them—a concern for the public good challenges it at their hands, that they signalise themselves by a pre-eminence in all that is excellent.

Ther. Away, away with these austere notions! such a strain of conversation would damp the gaiety of our spirits, and flatten the relish of society. It would turn the assembly into a conventicle, and make it Lent all the year round.

Asp. Can it then be an austere practice, to cultivate the understanding and improve the heart? Can it damp the gaiety of our spirits, to refine them upon the plan of the highest perfection? Or will it flatten the relish of society, to secure and anticipate everlasting delights?

Ther. Everlasting delights, Aspasio! To talk of such a subject would be termed, in every circle of wit and gallantry, an usurpation of the parson's office; a low method of retailing by scraps, in the parlour, what the man in black vends by wholesale from the pulpit. It would infallibly mark us out for pedants; and, for aught I know, might expose us to the suspicion of enthusiasm.

Asp. Your men of wit must excuse me, if I cannot persuade myself to admire either the delicacy of their language or the justness of their opinion. The first, be it ever so humane and graceful, I resign to themselves. As for the other, I would beg leave to inquire, "Are the clergy, then, the only persons who should act the becoming part, and converse like rational beings? Is solid wisdom and sacred truth the privilege of their order; while nothing is left for you and me, but the play of fancy, or the luxuries of sense?"

I would next ask the circles of gallantry, "Where is the impropriety of interweaving the noble doctrines displayed by the preacher with our common discourse? or what the inconvenience of introducing the amiable graces, recommended by his lectures, into our ordinary practice?" Will such an exercise of our speech rank us among pedants? Is this the badge of enthusiasm? A splendid and honourable badge truly! such as must add weight to any cause, and worth to any character.

Vid. Socratis Memorabilia, per Xenoph.

We are informed by Cicero, that it was a practice with Scipio, with his friend Lælius, and some of the distinguished nobility of Rome, to discourse upon the interests of the republic, and the immortality of the soul.

Vid. Tuscul. Quæst.

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"O noctes, cœnæque deum !"'