could not behold, without pain, his jurisdiction thus insulted, and the city deprived of a number of its most industrious inhabitants.

The affair was, therefore, brought before the emperor. The patriarch complained of the excesses of the Jews, and the prefect of the outrages of the patriarch. At this very juncture five hundred monks of Mount Nitria, imagining the life of their chief to be in danger, and that their religion was threatened in his fall, flew into the city with ungovernable rage, attacked the prefect in the streets, and, not content with loading him with reproaches, wounded him in several places. The citizens had by this time notice of the fury of the monks; they therefore assembled in a body, put the monks to flight, seized on him who had been found throwing a stone, and delivered him to the prefect, who caused him to be put to death without farther delay.

The patriarch immediately ordered the dead body, which had been exposed to view, to be taken down, procured for it all the pomp and rites of burial, and went even so far as himself to pronounce the funeral oration, in which he classed a seditious monk among the martyrs. This conduct was by no means generally approved of; the most moderate even among the Christians perceived and blamed his indiscretion; but he was now too far advanced to retire. He had made several overtures towards a reconciliation with the prefect, which not succeeding, he bore all those an implacable hatred whom he im agined to have had any hand in traversing his designs; but Hypatia was particularly destined to ruin. She could not find pardon, as she was known to have a most refined friendship for the prefect; wherefore the populace were incited against her. Peter, a reader of the principal church, one of those vile slaves by whom men in power are too frequently attended ---wretches ever ready to commit any crime which they hope may render them agreeable to their employer,-this fellow, I say, attended by a crowd of villains, waited for Hypatia, as she was returning from a visit, at her own door, seized her as she was going in, and dragged her to one of the

churches called Cesarea, where, stripping her in a most inhuman manner, they exercised the most horrible cruelties upon her, cut her into pieces, and burnt her remains to ashes. Such was the end of Hypatia, the glory of her own sex, and the astonishment of ours.

ON JUSTICE AND GENEROSITY. LYSIPPUS is a man whose greatness of soul the whole world admires. His generosity is such that it prevents a demand, and saves the receiver the trouble and the confusion of a request. His liberality also does not oblige more by its greatness than by his inimitable grace in giving. Sometimes he even distributes his bounties to strangers, and has been known to do good offices to those who professed themselves his enemies. All the world are unanimous in the praise of his generosity: there is only one sort of people who complain of his conduct,-Lysippus does not pay his debts.

It is no difficult matter to account for a conduct so seemingly incompatible with itself. There is greatness in being generous, and there is only simple justice in satisfying his creditors. Generosity is the part of a soul raised above the vulgar. There is in it something of what we admire in heroes, and praise with a degree of rapture. Justice, on the contrary, is a mere mechanic virtue, fit only for tradesmen, and what is practised by every broker in Change Alley.

In paying his debts a man barely does his duty, and it is an action attended with no sort of glory. Should Lysippus satisfy his creditors, who would be at the pains of telling it to the world? Generosity is a virtue of a very different complexion. It is raised above duty, and, from its elevation, attracts the attention and the praises of us little mortals below.

In this manner do men generally reason upon justice and generosity. The first is despised, though a virtue essential to the good of society; and the other attracts our esteem, which too frequently proceeds from an impetuosity of temper, rather directed by vanity than reason. Lysippus is told that his banker asks a debt of forty pounds, and that a distressed acquaintance

petitions for the same sum. He gives it without hesitating to the latter; for he demands as a favour what the former requires as a debt.

Mankind in general are not sufficiently acquainted with the import of the word justice: it is commonly believed to consist only in a performance of those duties to which the laws of society can oblige us. This, I allow, is sometimes the import of the word, and in this sense justice is distinguished from equity; but there is a justice still more extensive, and which can be shown to embrace all the virtues united.

Justice may be defined to be that virtue which impels us to give to every person what is his due. In this extended sense of the word, it comprehends the practice of every virtue which reason prescribes or society should expect. Our duty to our Maker, to each other, and to ourselves, are fully answered, if we give them what we owe them. Thus justice, properly speaking, is the only virtue, and all the rest have their origin in it.

The qualities of candour, fortitude, charity, and generosity, for instance, are not, in their own nature, virtues; and if ever they deserve the title, it is owing only to justice, which impels and directs them. Without such a moderator candour might become indiscretion, fortitude obstinacy, charity imprudence, and generosity mistaken profusion.

A disinterested action, if it be not conducted by justice, is at best indifferent in its nature, and not unfrequently even turns to vice. The expenses of society, of presents, of entertainments, and the other helps to cheerfulness, are actions merely indifferent, when not repugnant to a better method of disposing of our superfluities; but they become vicious when they obstruct or exhaust our abilities from a more virtuous disposition of our circumstances. True generosity is a duty as indispensably necessary as those imposed upon us by law. It is a rule imposed upon us by reason, which should be the sovereign law of a rational being. But this generosity does not consist in obeying every impulse of humanity, in following blind passion for our guide, and impairing our circumstances

by present benefactions, so as to render us incapable of future ones.

Misers are generally characterised as men without honour or without humanity, who live only to accumulate, and to this passion sacrifice every other happiness. They have been described as madmen, who, in the midst of abundance, banish every pleasure, and make from imaginary wants real necessities. But few, very few, correspond to this exaggerated picture; and perhaps there is not one in whom all these circumstances are found united. Instead of this, we find the sober and the industrious branded by the vain and the idle with this odious appellation; men who, by frugality and labour, raise themselves above their equals, and contribute their share of industry to the common stock.

| Whatever the vain or the ignorant may say, well were it for society had we more of this character among us. In general, these close men are found at last the true benefactors of society. With an avaricious man we seldom lose in our dealings; but too frequently in our commerce with prodigality.

A French priest, whose name was Godinot, went for a long time by the name of the Griper. He refused to relieve the most apparent wretchedness, and, by a skilful management of his vineyard, had the good fortune to acquire immense sums of money. The inhabitants of Rheims, who were his fellow-citizens, detested him; and the populace, who seldom love a miser, wherever he went received him with contempt. He still, however, continued his former simplicity of life, his amazing and unremitted frugality. This good man had long perceived the wants of the poor in the city, particularly in having no water but what they were obliged to buy at an advanced price; wherefore that whole fortune which he had been amassing he laid out in an aqueduct, by which he did the poor more useful and lasting service than if he had distributed his whole income in charity every day at his door.

Among men long conversant with books we too frequently find those misplaced virtues of which I have been now

as they who have ten times as many readers. It is impossible to repeat all the agreeable delusions in which a disappointed author is apt to find comfort. I conclude, that what my reputation wants in extent, is made up by its solidity. Minus juvat gloria lata quam magna. I have great satisfaction in considering the delicacy and discernment of those readers I have, and in ascribing my want of popularity to the ignorance or inattention of those I have not. All the world may forsake an author, but vanity will never forsake him.

Yet, notwithstanding so sincere a confession, I was once induced to show my indignation against the public, by discontinuing my endeavours to please; and was bravely resolved, like Raleigh, to vex them by burning my manuscript in a passion. Upon recollection, however, I considered what set or body of people would be displeased at my rashness. The sun, after so sad an accident, might shine next morning as bright as usual; men might laugh and sing the next day, and transact business as before, and not a single creature feel any regret but myself.

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I reflected upon the story of a minister who, in the reign of Charles II., upon a certain occasion resigned all his posts, and retired into the country in a fit o resentment. But as he had not given the world entirely up with his ambition, he sent a messenger to town, to see how the courtiers would bear his resignation. ⠀ Upon the messenger's return he was asked, whether there appeared any commotion at court? To which he replied, there were very great ones. Ay," says the minister, "I knew my friends would make a bustle; all petitioning the king for my restoration, I presume?"-"No, sir," replied the messenger; "they are only petitioning his majesty to be put in your place." In the same manner, should I retire in indignation, instead of having Apollo in mourning, or the Muses in a fit of the spleen; instead of having the learned world apostrophizing at my untimely decease; perhaps all Grub Street might laugh at my fall, and self-approving dignity might never be able to shield me from ridicule. In short, I am resolved

to write on, if it were only to spite them. If the present generation will not hear my voice, hearken, O Posterity,-to you I call, and from you I expect redress! What rapture will it not give to have the Scaligers, Daciers, and Warburtons of future times commenting with admiration upon every line I now write, working away those ignorant creatures who offer to arraign my merit with all the virulence of learned reproach. Ay, my friends, let them feel it: call names, never spare them; they deserve it all, and ten times more. I have been told of a critic who was crucified at the command of another to the reputation of Homer. That, no doubt, was more than poetical justice, and I shall be perfectly content if those who criticise me are only clapped in the pillory, kept fifteen days upon bread and water, and obliged to run the gauntlet through Paternoster Row. The truth is, I can expect happiness from Posterity either way. If I write ill, happy in being forgotten; if well, happy in being remembered with respect.

Yet, considering things in a prudential light, perhaps I was mistaken in designing my paper as an agreeable relaxation to the studious, or an help to conversation among the gay; instead of addressing it to such, I should have written down to the taste and apprehension of the many, and sought for reputation on the broad road. Literary fame, I now find, like religious, generally begins among the vulgar. As for the polite, they are so very polite as never to applaud upon any account. One of these, with a face screwed up into affectation, tells you, that fools may admire, but men of sense only approve. Thus, lest he should rise in rapture at anything new, he keeps down every passion but pride and selfimportance; approves with phlegm; and the poor author is damned in the taking a pinch of snuff. Another has written a book himself, and being condemned for a dunce, he turns a sort of king's evidence in criticism, and now becomes the terror of every offender. A third, possessed of full-grown reputation, shades off every beam of favour from those who endeavour to grow beneath him, and keeps down