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That joyful day they loft each hoftile name,
So two fair twins, whose features were defign'd
From that fair * hill, where hoary fages boast
So haply through the heav'n's wide pathlefs ways.
Now to the regal towers securely brought,
* Mr Flamstead's house.
Though call’d to shine aloft, thou wilt not scorn
The mufe, if fir'd with the enlitening beams,
Wednesday, November 17,
-Poftquam fe lumine puro Implevit, ftellasque vagis miratur et aftra Fixa polis, vidit quanta sub ngile jaceret Noftra dies, risitque fui ludibria
Lucap. 1.9. V. II.
New to the blest alode, with wonder fill's,
HE following letter having in it fome observations
out of the common road, I shall make it the entertainment of this day. MIr SPECTATOR,
H E common topics against the pride of man, which
are laboured by florid and declamatory writers, are taken from the baseness of his original, the imperfections of his nature, or the short duration of those goods in which he makes his boast. Though it be true
• that we can have nothing in us that ought to raise our ' vanity, yet a consciousness of our own merit may
be - sometimes laudable. The folly therefore lies here : 'we are apt to pride ourselves in worthless, or perhaps 'shameful things; and, on the other hand, count that disgraceful which is our truest glory.
'Hence it is, that the lovers of praise take wrong measures to attain it. Would a vain man consult his own • heart, he would find, that if others knew his weaknesses 'as well as he himself doth, he could not have the impu'dence to expect the public esteem. Pride therefore flows ' from want of reflection, and ignorance of ourselves. . Knowledge and humility come upon us together,
' The proper way to make an estimate of ourselves, is 'to consider seriously what it is we value or despise in o"thers. A man who boasts of the goods of fortune, a
gay dress or a new title, is generally the mark of ridiscule. We ought therefore not to admire in ourselves, ' what we are so ready to laugh at in other men.
* Much less can we with reason pride ourselves in those things, which at some time of our life we shall certainly despise. And yet, if we will give ourselves the s trouble of looking backward and forward on the sercrai
changes which we have already undergone, and here' after must try, we shall find that the greater degrees of our knowledge and wisdom ferve only to show us our own imperfections.
"As we rise from childhood to youth, we look with contempt on the toys and trifles which our hearts have ‘hitherto been set upon. When we advance to manhood,
we are held wise in proportion to our shame and regret • for the rashness and cxtravagance of youth. old age • fills us with mortifying reflections upon a life mispent in 'the pursuit of anxious wealth or uncertain honour. A'greeable to this gradation of thought in this life, it may • be reasonably supposed, that in a future state, the wis. dom, the experience, and the maxims of old
will be • looked upon by a separate spirit in much the fane light • as an ancient man now sees the little follies and toyings
of infants. The pomps, the honours, the policies, and • arts of mortal men, will be thought as trifling as hobby• horses, mock-battles, or any other sports that now em
ploy all the cunning, and strength, and ambition of 1ational beings from four years old to nine or ten.
* If the notion of a gradual rise in beings, from the meanest to the Most High, be not a vain imagination, it • is not improbable that an angel looks down upon a man, as a man doth upon a creature which approaches the nearest to the rational nature. By the same rule (if I may indulge my fancy in this particular) a fuperior brute • looks with a kind of pride on one of an inferior species. • If they could reflect, we might imagine from the gestures
of some of them, that they think themselves the sove• reigns of the world, and that all things were made for
them. Such a thought would not be more absurd in • brule creatures, than one which men are apt to enter
tain, namely, that all the stars in the firmament were • created only to please their eyes, and amuse their imaginations. Mr Dryder, in his fable of the Cock and
the Fox, makes a speech for his hero the cock, which . is a pretty instance for this purpose.
Then turning, said to Partlet, see, my dear,
o What I would observe from the whole is this, That we ought to value ourselves
upon those things only which superior beings think valuable, since that is the only way <for us not to sink in our own esteem hereafter,'
Friday, November 19.
-Fallentis femita rite.
Hor. Ep. 18. 1. 1. F. 103.
4 fafi pricate quiet, whick betrors Itself to cafe, un cheats away the days.
< MIr SPECTATOR, N a former fpeculation you have observed, that true
wherein the generality of mankind are apt to place it.
You have there tokea notice, that virtuc in obfcurity of'ten appears more illuliious in the cye of superior be
ings, than all that paffus for grandeur and magnificence 'among men.
“ W'Hex we look back upen the history of those who · have borne the parts of kings, itatesmen, or commanders, they appear to us Itripped of those outide ornaments that dazzled their contemporaries; and we regard their persons as great or little, in proportion to tlie eminence 6 of their virtues or vices. The wife sayings, generous
sentiments, or disinterested conduct of a philosopher un• der mean circumstances of life, fet him higher in our
esteem than the mighty potentates of the carth, when we view them both through the long prospect of many ages.
Tere the memoirs of an obscure man, who lived up to the dignity of his nature, and according to
the rules of virtue, to be laid before us, we should find s nothing in such a character which might not set him on • a level with men of the highest stations. The following extract out of the private papers of an honest coun
try gentleman will set this matter in a clear light. Your - reader will perhaps conceive a greater idca of him froni • these actions done in fecret, and without a witness, than c of those which have drawn upon them the admiration of o multitudes.'