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For healthful indigence in vain they pray,

In quest of wealth who throw their lives away.

Those who lose their health in an irregular and impetuous pursuit of literary accomplishments are yet less to be excused; for they ought to know that the body is not forced beyond its strength, but with the loss of more vigor than is proportionate to the effect produced. Whoever takes up life beforehand, by depriving himself of rest and refreshment, must not only pay back the hours, but pay them back with usury and for the gain of a few months but half enjoyed, must give up years to the listlessness of languor, and the implacability of pain. They whose endeavor is mental excellence, will learn, perhaps too late, how much it is endangered by diseases of the body, and find that knowledge may easily be lost in the starts of melancholy, the flights of impatience, and the peevishness of decrepitude.

No. 49. TUESDAY, SEPTEMBER 4, 1750.

Non omnis moriar, multaque pars mei
Vitabit Libitinam, usque ego posterâ

Crescam laude recens.

Whole Horace shall not die; his songs shall save
The greatest portion from the greedy grave.




HE first motives of human actions are those appetites which Providence has given to man in common with the rest of the inhabitants of the earth. Immediately after our birth, thirst and hunger incline us to the breast, which we draw by instinct, like other young creatures, and when we are satisfied, we express our uneasiness by importunate and incessant

cries, till we have obtained a place or posture proper

for repose.

The next call that rouses us from a state of inactivity, is that of our passions; we quickly begin to be sensible of hope and fear, love and hatred, desire and aversion; these arising from the power of comparison and reflection, extend their range wider, as our reason strengthens, and our knowledge enlarges. At first we have no thought of pain, but when we actually feel it; we afterwards begin to fear it, yet not before it approaches us very nearly; but by degrees we discover it at a greater distance, and find it lurking in remote consequences. Our terror in time improves into caution, and we learn to look round with vigilance and solicitude, to stop all the avenues at which misery can enter, and to perform or endure many things in themselves toilsome and unpleasing, because we know by reason, or by experience, that our labor will be overbalanced by the reward, that it will either procure some positive good, or avert some evil greater than itself.

But as the soul advances to a fuller exercise of its powers, the animal appetites, and the passions immediately arising from them, are not sufficient to find it employment; the wants of nature are soon supplied, the fear of their return is easily precluded, and something more is necessary to relieve the long intervals of inactivity, and to give those faculties, which cannot lie wholly quiescent, some particular direction. For this reason, new desires and artificial passions are by degrees produced; and, from having wishes only in consequence of our wants, we begin to feel wants in consequence of our wishes; we persuade ourselves to set a value upon things which are of no use but because we have agreed to value them; things which can nei

ther satisfy hunger, nor mitigate pain, nor secure us from any real calamity, and which, therefore, we find of no esteem among those nations whose artless and barbarous manners keep them always anxious for the necessaries of life.

This is the original of avarice, vanity, ambition, and generally of all those desires which arise from the comparison of our condition with that of others. He that thinks himself poor because his neighbour is richhe that, like Cæsar, would rather be the first man of a village, than the second in the capital of the world, has apparently kindled in himself desires which he never received from nature, and acts upon principles established only by the authority of custom.


Of those adscititious passions, some, as avarice and envy, are universally condemned; some, as friendship and curiosity, generally praised; but there are others about which the suffrages of the wise are divided, and of which it is doubted, whether they tend most to promote the happiness or increase the miseries of mankind.

Of this ambiguous and disputable kind is the love of fame, a desire of filling the minds of others with admiration, and of being celebrated by generations to come with praises which we shall not hear. This ardor has been considered by some, as nothing better than splendid madness, as a flame kindled by pride, and fanned by folly; for what, say they, can be more remote from wisdom, than to direct all our actions by the hope of that which is not to exist till we ourselves are in the grave? To pant after that which can never be possessed, and of which the value thus wildly put upon it, arises from this particular condition, that during life it is not to be obtained? To gain the favor, and hear the applauses of our contemporaries, is indeed equally

desirable with any other prerogative of superiority, because fame may be of use to smooth the paths of life, to terrify opposition, and fortify tranquillity; but to what end shall we be the darlings of mankind, when we can no longer receive any benefits from their favor? It is more reasonable to wish for reputation, while it may yet be enjoyed, as Anacreon calls upon his companions to give him for present use the wine and garlands which they purpose to bestow upon his tomb.

The advocates for the love of fame allege in its vindication, that it is a passion natural and universal; a flame lighted by Heaven, and always burning with greatest vigor in the most enlarged and elevated minds. That the desire of being praised by posterity implies a resolution to deserve their praises, and that the folly charged upon it, is only a noble and disinterested generosity, which is not felt, and therefore not understood, by those who have been always accustomed to refer every thing to themselves, and whose selfishness has contracted their understandings. That the soul of man, formed for eternal life, naturally springs forward beyond the limits of coporeal existence, and rejoices to consider herself as co-operating with future ages, and as co-extended with endless duration. That the reproach urged with so much petulance, the reproach of laboring for what cannot be enjoyed, is founded on an opinion which may with great probability be doubted; for since we suppose the powers of the soul to be enlarged by its separation, why should we conclude that its knowledge of sublunary transactions is contracted or extinguished.

Upon an attentive and impartial review of the argument, it will appear that the love of fame is to be regulated rather than extinguished; and that men should be taught not to be wholly careless about their memo

ry, but to endeavor that they may be remembered chiefly for their virtues, since no other reputation will be able to transmit any pleasure beyond the grave.

It is evident that fame, considered merely as the immortality of a name, is not less likely to be the reward of bad actions than of good; he therefore has no certain principle for the regulation of his conduct, whose single aim is not to be forgotten. And history will inform us, that this blind and undistinguishing appetite of renown has always been uncertain in its effects, and directed by accident or opportunity, indifferently to the benefit or devastation of the world. When Themistocles complained that the trophies of Miltiades hindered him from sleep, he was animated by them to perform the same services in the same cause. But Cæsar, when he wept at the sight of Alexander's picture, having no honest opportunities. of action, let his ambition break out to the ruin of his country.

If, therefore, the love of fame is so far indulged by the mind as to become independent and predominant, it is dangerous and irregular; but it may be usefully employed as an inferior and secondary motive, and and will serve sometimes to revive our activity, when we begin to languish and lose sight of that more certain, more valuable, and more durable reward, which ought always to be our first hope and our last. But it must be strongly impressed upon our minds that virtue is not to be pursued as one of the means to fame, but fame to be accepted as the only recompence which mortals can bestow on virtue; to be accepted with complacence, but not sought with eagerness. Simply to be remembered is no advantage; it is a privilege which satire as well as panegyric can confer, and is not more enjoyed by Titus or Constan24


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