vain study:" to whom Plato replied, "O Diogenes, how much pride dost thou discover in seeming not to be proud!"

Another Philosopher seeing the vessel wherein Plato's vomit lay, said, "I see Plato's choler, but I don't see his pride;" intimating thereby, that Plato's pride was too deeply rooted to be brought up. Envy, hatred, and malice, fight in her behalf; and by an effect which clearly proves her sway, she persuadeth even the mildest of all passions to be subservient to her worst designs; and so absolute in authority, that she has turned love into hatred, and pity into fury.

Avaricious men have been so much convulsed by pride, that they have even been prodigal at her shrine. Ambition itself, to please revenge, has trampled upon diadems: pride reigns as well among people that are civilized as among barbarians; and where she has not introduced the musket and the

sword,

sword, she has employed the bow and the arrow. Men, women, and children, in every age and nation, have been tormented by this passion, and all the rights of nature have been violated at her solicitations.

Analyze every kind of evil, and however artfully it may be disguised in the compound, yet, pride will be detected as a constituent part. From the proudest genealogy, to the humblest descent, and in every condition of life, none are free from its dominion.

The boast of ancestry which claims so great a share of superiority, alas! what is it? the language of Marius to the Romans, when they hesitated to appoint him to the rank of General, merely on account of his extraction, answers that question in the following words:

"I submit to your judgment, Romans," says the incensed Marius, "on which side the advantage lies, when a comparison is made

made between Patrician haughtiness, and Plebeian experience. They are pleased to slight my mean birth; I despise their mean characters. Want of birth and fortune is the objection against me: want of personal worth against them.

"But are not all men of the same species? What can make a difference between one man and another, but the endowments of the mind? The glory of ancestors casts a light, indeed, upon their posterity, but it only serves to show what the descendants are: it alike exhibits their degeneracy and their worth: they arrogate to themselves honours on account of the exploits done by their forefathers, whilst they will not allow me the due praise for performing the very same sort of actions in my own person. He has no statues, they cry, of his family! He can trace no venerable line of ancestors! What then? Is it a matter of more praise to disgrace one's illustrious ancestors,

than to become illustrious by one's own good behaviour? What, if I can show no statues

of my family? I can show the standards, the armour, and the trappings which I myself have taken from the vanquished. I can

show the scars of those wounds, which I have received by facing the enemies of my country! These are my statues! These are the honours I boast of; not left me by inheritance as their's, but earned by toil, by abstinence, by valour, amidst clouds of dust and seas of blood."

In this resolute and dignified manner did Marius, while accusing others of pride, most strongly reveal his own: and this haughtiness of mind was notoriously evinced by subsequent conduct, for during the consular government, Rome never witnessed a more powerful and cruel tyrant.

If the flame of pride blazes with peculiar show in the mansions of wealth and title, be

it remembered, that in the tenements of obscurity and indigence, it is not extinguished.

It is said of a poor woman in Spain, that in company with three of her children, she went begging from door to door. Some French merchants offered, from motives of compassion, to take the eldest of her sons into their service: but she refused their kindness with disdain, scorning, as she said, that her family should be disgraced by servitude: for poor as they all then appeared to be, he might live to be one day King of Spain.

Many are the anecdotes both of ancient and modern times which might be related to expose the folly of those more ridiculous. branches of pride which feast on the vanity

*of

person, or the ostentation of dress. Even with all the blooming attractions of look and figure, the human frame is a mass of corruption, and liable every moment to be assaulted