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ble art. The same, perhaps, was the case of Rome, when it received the arts from Greece. That multitude of polite productions in the French language, dispersed all over Germany and the North, hinder these nations from cultivating their own language, and keep them still dependent on their neighbours for those elegant entertainments.

It is true, the ancients had left us models in every kind of writing, which are highly worthy of admiration. But besides that they were written in languages known only to the learned; besides this, I say, the comparison is not so perfect or entire between modern wits, and those who lived in so remote an age. Had Waller been born in Rome, during the reign of Tiberius, his first productions had been despised, when compared to the finished odes of Horace. But in this island the superiority of the Roman poet diminished nothing from the fame of the English. We esteemed ourselves sufficiently happy, that our climate and language could produce but a faint copy of so excellent an original.

In short, the arts and sciences, like some plants, require a fresh soil; and however rich the land may be, and how-、 ever you may recruit it by art or care, it will never, when once exhausted, produce any thing that is perfect or finished in the kind.

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ESSAY XV.

THE EPICUREAN a.

Ir is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of Nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces which come from the hand of the master. Some of the drapery may be of his drawing, but he is not allowed to touch the principal figure. Art may make a suit of clothes, but nature must produce a man.

Even in those productions commonly denominated works of art, we find that the noblest of the kind are beholden for their chief beauty to the force and happy influence of nature. To the native enthusiasm of the poets, we owe whatever is admirable in their productions. The greatest genius, where nature at any time fails him, (for she is not equal,) throws aside the lyre, and hopes not, from the rules of art, to reach that divine harmony, which must proceed from her inspiration alone. How poor are those

Or, The man of elegance and pleasure. The intention of this and the three following Essays is not so much to explain accurately the sentiments of the ancient sects of philosophy, as to deliver the sentiments of sects that naturally form themselves in the world, and entertain different ideas of human life and happiness. I have given each of them the name of the philosophical sect to which it bears the greatest affinity.

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songs, where a happy flow of fancy has not furnished materials for art to embellish and refine!

But of all the fruitless attempts of art, no one is so ridiculous, as that which the severe philosophers have undertaken, the producing of an artificial happiness, and making us be pleased by rules of reason, and by reflection. Why did none of them claim the reward, which Xerxes promised to him, who should invent a new pleasure? Unless, perhaps, they invented so many pleasures for their own use, that they despised riches, and stood in no need of any enjoyments, which the rewards of that monarch could procure them. I am apt, indeed, to think, that they were not willing to furnish the Persian court with a new pleasure, by presenting it with so new and unusual an object of ridicule. Their speculations, when confined to theory, and gravely delivered in the schools of Greece, might excite admiration in their ignorant pupils; but the attempting to reduce such principles to practice would soon have betrayed their absurdity.

You pretend to make me happy by reason, and by rules of art. You must then create me anew by rules of art, for on my original frame and structure does my happiness depend. But you want power to effect this, and skill too, I am afraid; nor can I entertain a less opinion of nature's wisdom than of yours; and let her conduct the machine which she has so wisely framed, I find that I should only spoil it by tampering.

To what purpose should I pretend to regulate, refine, or invigorate any of those springs or principles which nature has implanted in me? Is this the road by which I must reach happiness? But happiness implies ease, contentment, repose, and pleasure; not watchfulness, care, and fatigue. The health of my body consists in the fa

cility with which all its operations are performed. The stomach digests the aliments; the heart circulates the blood; the brain separates and refines the spirits; and all this without my concerning myself in the matter. When by my will alone I can stop the blood, as it runs with impetuosity along its canals, then may I hope to change the course of my sentiments and passions. In vain should I strain my faculties, and endeavour to receive pleasure from an object, which is not fitted by nature to affect my organs with delight. I may give myself pain by my fruitless endeavours, but shall never reach any pleasure,

Away then with all those vain pretences of making ourselves happy within ourselves, of feasting on our own thoughts, of being satisfied with the consciousness of welldoing, and of despising all assistance and all supplies from external objects. This is the voice of pride, not of nature. And it were well if even this pride could support itself, and communicate a real inward pleasure, however melancholy or severe. But this impotent pride can do no more than regulate the outside, and with infinite pains and -attention compose the language and countenance to a phi·losophical dignity, in order to deceive the ignorant vulgar. The heart, meanwhile, is empty of all enjoyment, and the mind, unsupported by its proper objects, sinks into the deepest sorrow and dejection. Miserable, but vain mortal! Thy mind be happy within itself! With what resources is it endowed to fill so immense a void, and supply the place of all thy bodily senses and faculties? Can thy head subsist without thy other members? In such a situation, bits

What foolish figure must it make?

Do nothing else but sleep and ake.

Into such a lethargy, or such a melancholy, must thy

mind be plunged, when deprived of foreign occupations and enjoyments.

Keep me, therefore, no longer in this violent constraint. Confine me not within myself, but point out to me those objects and pleasures which afford the chief enjoyment. But why do I apply to you, proud and ignorant sages, to shew me the road to happiness? Let me consult my own passions and inclinations. In them must I read the dictates of nature, not in your frivolous discourses.

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But see, propitious to my wishes, the divine, the amiable PLEASURE, the supreme love of GoDs and men, advances towards me. At her approach, my heart beats with genial heat, and every sense and every faculty is dissolved in joy; while she pours around me all the embellishments of the spring, and all the treasures of the autumn. The melody of her voice charms my ears with the softest music, as she invites me to partake of those delicious fruits, which, with a smile that diffuses a glory on the heavens and the earth, she presents to me. The sportive cupids who attend her, or fan me with their odoriferous wings, or pour on my head the most fragrant oils, or offer me their sparkling nectar in golden goblets: O! for ever let me spread my limbs on this bed of roses, and thus, thus feel the delicious moments, with soft and downy steps, glide along. But cruel chance! Whither do you fly so fast? Why do my ardent wishes, and that load of pleasures under which you labour, rather hasten than retard your unrelenting pace. Suffer me to enjoy this soft repose, after all my fatigues in search of happiness. Suffer me to satiate myself with these delicacies, after the pains of so long and so foolish an abstinence.

* Dia Voluptas. LUCRET.

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