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them at one-fourth part of the cost, though the wages of every man were equal. The reduction of the price of the manufacture would increase the demand of it, all the same hands would be still employed, and as well paid. The same rule will hold in the clothing, the shipping, and all other trades whatsoeever. And thus an addition of hands to our manufactures will only reduce the price of them; the labourer will still have as much wages, and will consequently be enabled to purchase more conveniencies of life; so that every interest in the nation would receive a benefit from the increase of our working people.

Besides I see no occasion for this charity to common beggars, since every beggar is an inhabitant of a parish, and every parish is taxed to the maintenance of their own poor. For my own part, I cannot be mightily pleased with the laws which have done this, which have provided better to feed than 'employ the poor. We have a tradition from our forefathers, that after the first of those laws was made, they were insulted with that famous song;

Hang sorrow, and cast away care,

The parish is bound to find us, &c. And if we will be so good-natured as to maintain them without work, they can do no less in return than sing us “ The merry Beggars.”

What then? Am I against all acts of charity? God forbid ! I know of no virtue in the gospel that is in more pathetic expressions recommended to our practice. “ I was hungry and ye gave me no meat, thirsty and ye gave me no drink, naked and ye clothed me not, a stranger and ye took me not in, sick and in prison, and ye visited me not.”. Our blessed Saviour treats the exercise and neglect of charity towards a poor man, as the performance or breach

of this duty towards himself. I shall endeavour to obey the will of my lord and master; and therefore if an industrious man shall submit to the hardest labour and coarsest fare, rather than endure the shame of taking relief from the parish, or asking it in the street, this is the hungry, the thirsty, the naked ; and I ought to believe, if any man is come hither for shelter against persecution or oppression, this is the stranger, and I ought to take him in. If any countryman of our own is fallen into the hands of infidels, and lives in a state of miserable captivity, this is the man in prison, and I should contribute to his ransom. I ought to give to an hospital of invalids, to recover as many useful subjects as I can; but I shall bestow none of my bounties upon an almshouse of idle people; and for the same reason I should not think it a reproach to me if I had withheld my charity from those common beggars. But we prescribe better rules than we are able to practise; we are ashamed not to give into the mistaken manners of our country: but at the same time, I cannot but think it a. reproach worse than that of common swearing, that the idle and the abandoned are suffered in the name of heaven and all that is sacred, to extort from christian and tender minds a supply to a profligate way of life, that is always 10 be supported, but never relieved.'

No 233. TUESDAY, NOVEMBER 27, 1711.

Tanquam hæc sint nostri medicina furoris,
Aut deus ille malis hominum mitescere discat,

VIRG. Idir

VIRG. Ecl. X. V. 60.
As if by these, my sufferings I could ease;
Or by my pains the god of love appease.

DRYDEN.

I shall in this paper discharge myself of the promise I have made to the public, by obliging them with a translation of the little Greek manuscript, which is said to have been a piece of those records that were preserved in the temple of Apollo; upon the promontory of Leucate. It is a short history of the Lover's Leap, and is inscribed, An account of persons, male and female, who offered up their vows in the temple of the Pythian Apollo in the fortysixth Olympiad, and leaped from the promontory of Leucate into the lonian Sea, in order to cure theme selves of the passion of love.

This account is very dry in many parts, as only mentioning the name of the lover who leaped, the person he leaped for, and relating in short, that he was either cured, or killed, or maimed by the fall. It indeed gives the names of so many who died by it, that it would have looked like a bill of mortality, had I translated it at full length; I have therefore made an abridgment of it, and only extracted such particular passages as have something extraordinary, either in the case, or in the cure, or in the fate of the person who is mentioned in it. After this short preface take the account as follows:

Battus, the son of Menalcas the Sicilian, leaped

for Bombyca the musician: got rid of his passion with the loss of his right leg and arm, which were broken in the fall.

Melissa, in love with Daphnis, very much bruised, but escaped with life.

Cynisca, the wife of Æschines, being in love with Lycus; and Æschines her husband being in love with Eurilla; (which had made this married couple very uneasy to one another for several years) both the husband and the wife took the leap by consent; they both of them escaped, and have lived very happily together ever since.

Larissa, a virgin of Thessaly, deserted by Plexippus, after a courtship of three years; she stood upon the brow of the promontory for some time, and after having thrown down a ring, a bracelet, and a little picture, with other presents which she had received from Plexippus, she threw herself into the sea, and was taken up alive. N.B. Larissa, before she leaped, made an offering

of a silver Cupid in the temple of Apollo. Simætha, in love with Daphnis the Myndian, perished in the fall. .

Charixus, the brother of Sappho, in love with Rhodope the courtesan, having spent his whole estate upon her, was advised by his sister to leap in the beginning of his amour, but would not hearken to her until he was reduced to his last talent; being foresaken by Rhodope, at length resolved to take the leap. Perished in it.

Aridæus, a beautiful youth of Epirus, in love with Praxinoe, the wife of Thespis; escaped without damage, såving only that two of his fore-teeth were struck out and his nose a little Aatted.

Cleora, a widow of Ephesus, being inconsolable for the death of her husband, was resolved to take this leap in order to get rid of her passion for his VOL, IX,

R

memory; but being arrived at the promontory, she there met with Dimmachus the Milesian, and after a short conversation with him, laid aside the thoughts of her leap, and married him in the temple of Apollo. N. B. Her widow's weeds are still seen hanging

up in the western corner of the temple. Olphis, the fisherman, having received a box on the ear from Thestylis the day before, and being determined to have no more to do with her, leaped, and escaped with life.

Atalanta, an old maid, whose cruelty had several years before driven two or three despairing lovers to this leap; being now in the fifty-fifth year of her age, and in love with an officer of Sparta, broke her neck in the fall.

Hipparchus, being passionately fond of his own wife who was enamoured of Bathyllus, leaped, and died of his fall: upon which his wife married her gallant.

Tettyx, the dancing-master, in love with Olympia, an Athenian matron, threw himself from the rock with great agility, but was crippled in the fall.

Diagoras, the usurer, in love with his cook-maid; he peeped several times over the precipice, but his heart misgiving him, he went-back, and married her that evening.

Cinædus, after having entered bis own name in the Pythian records, being asked the name of the person whom he leaped for, and being ashamed to discover it, he was set aside, and not suffered to leap.

Eunica, a maid of Paphos, aged nineteen, in love with Eurybates. Hurt in the fall, but recovered.

N. B. This was the second time of her leaping, Hesperus, a young man of Tarentum, in love

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