ledge, and can contain fuch a Variety of Ideas without Perplexity or Confufion. How reasonable is it from hence to infer its Divine Original? And whilft we find unthinking Matter endued with a natural Power to laft for ever, unless annihilated by Omnipotence, how abfurd would it be to imagine, that a Being fo much fuperior to it fhould not have the fame Privilege?

AT the fame time it is very furpri zing, when we remove our Thoughts from fuch Inftances as I have mentioned, to confider thofe we fo frequently meet with in the Accounts of barbarous Nations among the Indians; where we find Numbers of People who fcarce fhew the first Glimmerings of Reason, and feem to have few Ideas above thofe of Senfe and Appetite. Thefe, methinks, appear like large Wilds, or vaft uncultivated Tracts of Human Nature; and when we compare them with Men of the most exalted Characters in Arts and Learning, we find it difficult to believe that they are Creatures of the fame Species.

SOME are of Opinion that the Souls of Men are all naturally equal, and that the great Difparity we fo often obferve,

obferve, arifes from the different Orga nization or Structure of the Bodies to which they are united. But whatever conftitutes this firft Disparity, the next great Difference which we find between Men in their feveral Acquirements is owing to accidental Differences in their Education, Fortunes, or Course of Life. The Soul is a kind of rough Diamond, which requires Art, Labour, and Time to polish it. For want of which, many a good natural Genius is loft, or lies unfashioned, like a Jewel in the Mine.

ONE of the ftrongest Incitements to excel in fuch Arts and Accomplishments as are in the highest Esteem among Men, is the natural Paffion which the Mind of Man has for Glory; which, though it may be faulty in the Excefs of it, ought by no means to be discouraged. Perhaps fome Moralifts are too fevere in beating down this Principle, which feems to be a Spring implanted by Nature to give Motion to all the latent Powers of the Soul, and is always obferved to exert it felf with the greateft Force in the most generous Difpofitions. The Men, whofe Characters have fhone the brightest among the antient Romans, appear to have been ftrongly

ftrongly animated by this Paffion. Ci cero, whofe Learning and Services to his Country are fo well known, was inflamed by it to an extravagant degree, and warmly preffes Lucceius who was compofing a Hiftory of those Times, to be very particular and zealous in relating the Story of his Confuifhip; and to execute it speedily, that he might have the pleasure of enjoying in his Life-time fome part of the Honour which he forefaw would be paid to his Memory. This was the Ambition of a great Mind; but he is faulty in the degree of it, and cannot refrain from folliciting the Hiftorian upon this Occafion to neglect the ftrict Laws of History, and, in praifing him, even to exceed the Bounds of Truth. The younger Pliny appears to have had the fame Paffion for Fame, but accompanied with greater Chaftnefs and Modefty. His ingenuous manner of owning it to a Friend, who had prompted him to undertake fome great Work, is exquifitely beautiful, and raises him to a certain Grandeur above the Imputation of Vanity. I must confefs, fays he, that nothing employs my Thoughts more than the Defire I have of perpetuating my Name;

which in my Opinion is a Defign worthy of a Man, at least of fuch a one, who being confcious of no Guilt, is not afraid to be remember'd by Pofterity.

I think I ought not to conclude, without interesting all my Readers in the Subject of this Difcourfe: I fhall therefore lay it down as a Maxim, that though all are not capable of fhining in Learning or the politer Arts; yet every one is capable of excelling in fomething. The Soul has in this refpect a certain vegetative Power, which cannot lie wholly idle. If it is not laid out and cultivated into a regular and beautiful Garden, it will of it self shoot up in Weeds or Flowers of a wilder Growth.

Satur

imaginary Society, which

were defcribed in my first Papers, having difappeared one after another, it is high

time for the Spectator himself to go off the Stage. But, now I am to take my leave, I am under much greater Anxiety than I have known for the Work of any Day fince I undertook this Province. It is much more difficult to converse with the World in a real than a perfonated Character. That might pass for Humour in the Spectator, which would look like Arrogance in a Writer who fets his Name to his Work. The fictitious Perfon might contemn those who disapproved him, and extol his own Performances, without giving Offence. He might affume a MockAuthority, without being looked upon as vain and conceited. The Praises or Cenfures