I, for my part, love temperate and moderate nature, and know not to what appellation immoderate zeal is entitled, even in a laudable and virtuous pursuit. I cannot admire the mother of Pausanias, who, having impeached her son, threw the first stone at his execution; nor Posthumus the dictator, who decreed his son's death for having, in the ardour of youth, advanced nearer the enemy than the rest of the squadron. I should neither advise or follow such savage examples, as they do not appear to me so just as strange. The archer who shoots beyond the mark, is as unsuccessful as he who does not reach it; and our organs of sight can no more discover an object with too great a light, than they can perceive it in total darkness.

Callicles says, in Plato, that the extremity of philosophy is dangerous, and counsels his readers not to exceed the just medium; that virtue, practised with moderation, is both pleasant and salutary—beyond that criterion it becomes savage and vicious, affects to be superior to religion and the laws; is at enmity with all civil society, and human enjoyments;

2

is

is incapable of political administration, of succouring others, and even of succouring ourfelves, and deserves to be punished with seve rity.

Plato says true; for by excess it destroys our freedom, and misleads us, by a deceitful and covert way, from the plain and beautiful road that is traced out by nature.

Man has certainly need of very powerful checks to restrain him within proper limits; but to speak truly, are we not miserable beings? It is no sooner in our power to gratify our passions, than from prudence we are obliged to restrain them; and, not satisfied with the sacrifices which duty requires, we must, by art, increase our own misery.

"While, not content with ills ordain'd by fate,
"We artificial miseries create."

Human wisdom exercises her talents favourably and judiciously, when she industriously glosses over the ills of life, and alleviates their poignancy; but she acts inconsistently when {he takes pains to lessen the number and enjoyment of human comforts, which are I 2 both

It may

both authorised and suitable to us. be presumption in me to fay so; but, had I the power, I would recommend a more natural plan, which might be acknowledged as both religious and easy, and would, peradventure, be sufficiently strong to restrain the impetuous and unruly.

Both mental and bodily doctors, as if by compact, frequently disclose but one method of cure, and that is, by torment and trouble. Watchings, fastings, hair-shirts, distant and solitary exile from all those who are dear to us in life, scourges, and afflictions, have been introduced by some of our spiritual teachers as severities necessary for our salvation. In giving such injunctions, it is undoubtedly their intention to inflict a real punishment; for those to whom fasting proves beneficial, would be more gratified with fish than flesh. Otherwise it would be like Gallio, the Roman senator, who was exiled by Tiberius to the isle of Lesbos; but when it was represented that his banishment was in reality a gratification, as he lived merrily, and enjoyed himself, he was ordered back to Rome, and confined to his

OWA

own house, that his punishment might affect his feeling. Thus physicians, in the sickness of the body, think those drugs ineffectual that are swallowed with pleasure and relish, bitterness and antipathy being esteemed neceffary for the cure.

Here the common rule sails, that things are cured by their contraries; for one evil cures another. This idea accords with ancient times, in supposing heaven to be gratified by massacre and homicide.

Amurath, at the taking of an Isthmus, immolated six hundred Greeks to the soul of his father, conceiving that this sacrifice expiated, or served as a propitiation, for the sins of the deceased. And in some countries newly dif covered, this custom is in some measure adopted. All their idols reek with human gore, not without divers instances of horrible cruelty to the victims, who shew surprizing examples of conftancy and resolution; for these poor wretches, a sew days before they suffer torture and death, go about begging alms for their own sacrifice, and then present themselves, dancing and singing, to be slaughtered. In South America, I 3

the

the embassador of the king of Mexico, wishing Cortes to comprehend the grandeur of their sovereign, assured him that he had thirty vassals, each able to raise a hundred thousand sighting men; that he resided in the most beautiful and best fortified city under heaven, and that he sacrificed yearly to the gods fifty thoufand men. Moreover, it is confidently af firmed, that he maintained a perpetual war with certain great and powerful nations, ostensibly to render his subjects expert in the art of war, but in reality to procure prisoners for his numerous sacrifices: Again, at a certain town, the Mexicans, in order to welcome Cortes, sacrificed fifty men at once; and some of the Mexicans, having been defeated by that commander, offered him three forts of presents, with this decla ration: "Behold, Lord, here are five slaves; if thou art a ferocious God, that feedest upon flesh and blood, eat these, and we will bring thee more; if thou art a gracious God, accept this incense and these feathers; but if thou art a man, take these birds and these fruits."

Surely