redress. You may find permanent relief from vanity, from self-interest, or from avarice, but from compassion-never,1 The very eloquence of a poor man is disgusting; and that mouth which is opened even by wisdom,2 is seldom expected to close without the horrors of a petition.

To ward off the gripe of poverty, you must pretend to be a stranger to her, and she will at least use you with ceremony. 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 deity of your belly. If, again, you are obliged to wear flimsy stuff in the midst of winter, be the first to remark that stuffs are very much worn at Paris; or, 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 Samson Gideon were ever very fond of dress.. If you be a philosopher, hint that Plato or Seneca are the tailors you choose to employ; assure the company, that man ought to be content with a bare covering, since what is now so much his pride, was formerly his shame."

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In short, however caught, never give out; but ascribe to the frugality of your disposition, what others might be apt to attribute to the narrowness of your circumstances. 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; but beggarly pride is a rational vanity which I have been taught to applaud and excuse."

1 The Bee' has "but seldom from compassion."-ED.

2 The Bee' has " even for flattery."-ED.

* The Bee' also has-" Hear not my advice, but that of Offellus.”ED.

+ Sampson Gideon was a rich Jew broker of the time. His son was made an Irish peer (Baron Eardley of Spalding).—ED.

6 Here follows in the 'Bee'-" Horace will give you a Latin sentence fit for the occasion.

"Toga defendere frigus quamvis crassa queat."

"The 'Bee' text adds—“ and appear rather to be a miser than a beggar."-ED.

The 'Bee' version is-" beggarly pride is the only sort of vanity I can excuse."-ED.

THE HISTORY OF HYPATIA.1

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 who was ever more justly celebrated than the beautiful Hypatia, the daughter of Theon 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 for 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,

1 The Bee' spells the name "Hypasia ;" and in line 10 says she was "the daughter of Leon the philosopher."-ED.

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, Hypatia 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 Hypatia, 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 prefect 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 prefect 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 prefect, 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 prefect 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 prefect, 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 prefect, which not succeeding, he bore all those an implacable hatred whom he imagined to have any hand in traversing his designs; but Hypatia was particularly destined to ruin. She could not find pardon, as she was known to have a most refined friendship for the prefect; 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 Hypatia, 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 Hypatia, the glory of her own sex, and the astonishment of ours.1

ON JUSTICE AND GENEROSITY.2

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

1 Hypatia was murdered A.D. 415. The Christian patriarch of Alexandria, here, and in most other accounts, held responsible for her death was St. Cyril. Gibbon's account is to the same effect: see his 'Decline and Fall, Bohn's edition, 1854, vol. v., p. 213. Hypatia's story is also told in Canon Kingsley's beautiful work bearing her name.-ED. 2 No. VI. in the Essays.'-ED.

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