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a walk to White Conduit House, where he had been that morning. He looked at the tablecloth, and praised the figure of the damask, talked of a feast where he had been the day before, but that the venison was overdone. All this, however, procured the poor creature no invitation, and he was not yet sufficiently hardened to stay without being asked; wherefore, finding the gentleman of the house insensible to all his fetches, he thought proper at last to retire, and mend his appetite by a walk in the Park.
You then, O ye beggars of my acquaintance, whether in rags or lace-whether in Kent Street, or the Mall - whether at Smyrna or St Giles's,-might I advise you as a friend, never seem in want of the favour which you solicit. Apply to every passion but pity for redress. You may find relief from vanity, from self-interest, or from avarice, but seldom from compassion. The very eloquence of a poor man is disgusting; and that mouth which is opened, even for flattery, is seldom expected to close without a petition.
If, then, you would ward off the gripe of poverty, pretend to be a stranger to her, and she will at least use you with ceremony. Hear not my advice, but that of Offellus. If you be caught dining upon a halfpenny porringer of pease soup and potatoes, praise the wholesomeness of your frugal repast. You may observe that Dr Cheyne has prescribed pease broth for the gravel; hint that you are not one of those who are always making a god of your belly. If you are obliged to wear a flimsy stuff in the midst of winter, be the first to remark that stuffs are very much worn at Paris. If there be found some irreparable defects in any part of your equipage, which cannot be concealed by all the arts of sitting cross-legged, coaxing, or darning, say that neither you nor Sampson Gideon were ever very fond of dress. Or if you be a philosopher, hint that Plato and Seneca are the tailors you choose to employ; assure the company, that men ought to be content with a bare covering, since what is now so much the pride of some, was formerly our shame. Horace will give you a Latin sentence fit for the occasion,
Toga defendere frigus,
In short, however caught, do not give up, but ascribe to
* My robe, though homely, keeps its owner warm.
the frugality of your disposition, what others might be apt to attribute to the narrowness of your circumstances, and appear rather to be a miser than a beggar. To be poor, and to seem poor, is a certain method never to rise. Pride in the great is hateful, in the wise it is ridiculous; beggarly pride is the only sort of vanity I can excuse.
THE HISTORY OF HYPASIA.
MAN, when secluded from society, is not a more solitary being than the woman who leaves the duties of her own sex to invade the privileges of ours. She seems, in such circumstances, like one in banishment; she appears like a neutral being between the sexes; and, though she may have the admiration of both, she finds true happiness from neither.
Of all the ladies of antiquity I have read of, none was ever more justly celebrated than the beautiful Hypasia, the daughter of Leon the philosopher. This most accomplished of women was born at Alexandria, in the reign of Theodosius the younger. Nature was never more lavish of its gifts than it had been to her, endued as she was with the most exalted understanding, and the happiest turn to science. Education completed what nature had begun, and made her the prodigy not only of her age, but the glory of her sex.
From her father she learned geometry and astronomy; she collected from the conversation and schools of the other philosophers, for which Alexandria was at that time famous, the principles of the rest of the sciences.
What cannot be conquered by natural penetration and a passion of study? The boundless knowledge which, at that period of time, was required to form the character of a philosopher, no way discouraged her; she delivered herself up to the study of Aristotle and Plato, and soon not one in all Alexandria understood so perfectly as she all the difficulties of these two philosophers.
But not their systems alone, but those of every other sect, were quite familiar to her; and, to this knowledge, she added that of polite learning, and the art of oratory. All the learning which it was possible for the human mind to contain, being joined to a most enchanting eloquence, rendered this lady the wonder not only of the populace,
who easily admire, but of philosophers themselves, who are seldom fond of admiration.
The city of Alexandria was every day crowded with strangers, who came from all parts of Greece and Asia to see and hear her. As for the charms of her person, they might not probably have been mentioned, did she not join to a beauty the most striking, a virtue that might repress the most assuming; and though, in the whole capital famed for charms, there was not one who could equal her in beauty; though in a city, the resort of all the learning then existing in the world, there was not one who could equal her in knowledge; yet, with such accomplishments, Hypasia was the most modest of her sex. Her reputation for virtue was not less than her virtues; and, though in a city divided between two factions, though visited by the wits and the philosophers of the age, calumny never dared to suspect her morals, or attempt her character. Both the Christians and the Heathens who have transmitted her history and her misfortunes, have but one voice, when they speak of her beauty, her knowledge, and her virtue. Nay, so much harmony reigns in their accounts of this prodigy of perfection, that, in spite of the opposition of their faith, we should never have been able to judge of what religion was Hypasia, were we not informed, from other circumstances, that she was a heathen. Providence had taken so much pains in forming her, that we are almost induced to complain of its not having endeavoured to make her a Christian; but from this complaint we are deterred by a thousand contrary observations, which lead us to reverence its inscrutable mysteries.
This great reputation, of which she so justly was possessed, was, at last, however, the occasion of her ruin.
The person who then possessed the patriarchate of Alexandria, was equally remarkable for his violence, cruelty, and pride. Conducted by an ill grounded zeal for the Christian religion, or, perhaps, desirous of augmenting his authority in the city, he had long meditated the banishment of the Jews. A difference arising between them and the Christians, with respect to some public games, seemed to him a proper juncture for putting his ambitious designs into execution. He found no difficulty in exciting the people, naturally disposed to revolt. The præfect who, at that time, commanded the city, interposed on this occasion, and thought it just to put one of the chief creatures of the patriarch to
the torture, in order to discover the first promoter of the conspiracy. The patriarch, enraged at the injustice he thought offered to his character and dignity, and piqued at the protection which was offered to the Jews, sent for the chiefs of the synagogue, and enjoined them to renounce their designs, upon pain of incurring his highest displeasure.
The Jews, far from fearing his menaces, excited new tumults, in which several citizens had the misfortune to fall. The patriarch could no longer contain: at the head of a numerous body of Christians, he flew to the synagogues, which he demolished, and drove the Jews from a city, of which they had been possessed since the times of Alexander the Great. It may be easily imagined, that the præfect could not behold, without pain, his jurisdiction thus insulted, and the city deprived of a number of its most industrious inhabitants.
The affair was, therefore, brought before the emperor. The patriarch complained of the excesses of the Jews, and the præfect, of the outrages of the patriarch. At this very juncture, five hundred monks of Mount Nitria, imagining the life of their chief to be in danger, and that their religion was threatened in his fall, flew into the city with ungovernable rage, attacked the præfect in the streets, and, not content with loading him with reproaches, wounded him in several places.
The citizens had by this time notice of the fury of the monks; they therefore assembled in a body, put the monks to flight, seized on him who had been found throwing a stone, and delivered him to the præfect, who caused him to be put to death without farther delay.
The patriarch immediately ordered the dead body, which had been exposed to view, to be taken down, procured for it all the pomp and rites of burial, and went even so far as himself to pronounce the funeral oration, in which he classed a seditious monk among the martyrs. This conduct was by no means generally approved of; the most moderate even among the Christians perceived and blamed his indiscretion; but he was now too far advanced to retire. He had made several overtures towards a reconciliation with the præfect, which not succeeding, he bore all those an implacable hatred whom he imagined to have any hand in traversing his designs; but Hypasia was particularly destined to ruin. She could not find pardon, as she was known to
have a most refined friendship for the præfect; wherefore the populace were incited against her. Peter, a reader of the principal church, one of those vile slaves by which men in power are too frequently attended-wretches ever ready to commit any crime which they hope may render them agreeable to their employer, this fellow, I say, attended by a crowd of villains, waited for Hypasia, as she was returning from a visit, at her own door, seized her as she was going in, and dragged her to one of the churches called Cesarea, where, stripping her in a most inhuman manner, they exercised the most inhuman cruelties upon her, cut her into pieces, and burnt her remains to ashes. Such was the end of Hypasia, the glory of her own sex, and the astonishment of ours.
ON JUSTICE AND GENEROSITY.
LYSIPPUS is a man whose greatness of soul the whole world admires. His generosity is such that it prevents a demand, and saves the receiver the trouble and the confusion of a request. His liberality also does not oblige more by its greatness than by his inimitable grace in giving. Sometimes he even distributes his bounties to strangers, and has been known to do good offices to those who professed themselves his enemies. All the world are unanimous in the praise of his generosity: there is only one sort of people who complain of his conduct,— Lysippus does not pay his debts.
It is no difficult matter to account for a conduct so seemingly incompatible with itself. There is greatness in being generous, and there is only simple justice in satisfying his creditors. Generosity is the part of a soul raised above the vulgar. There is in it something of what we admire in heroes, and praise with a degree of rapture. Justice, on the contrary, is a mere mechanic virtue, fit only for tradesmen, and what is practised by every broker in Change Alley.
In paying his debts a man barely does his duty, and it is an action attended with no sort of glory. Should Lysippus satisfy his creditors, who would be at the pains of telling it to the world? Generosity is a virtue of a very different