It is not therefore for the use of the salamander, whether in a married or single state of life, that I design the following paper; but for such females only as are made of flesh and blood, and find themselves subject to human frailties. As for this part of the fair sex, who are not of the salamander kind, I would most earnestly advise them to observe a quite different conduct in their behaviour; and to avoid as much as possible what religion calls temptations, and the world opportunities. Did they but know how many thousands of their sex have been gradually betrayed from innocent freedoms to ruin and infamy; and how many millions of ours have begun with flatteries, protestations, and endearments, but ended with reproaches, perjury, and perfidiousness: they would shun like death the very first approaches of one that might lead them into inextricable labyrinths of guilt and misery. I must so far give up the cause of the male world, as to exhort the female sex in the language of Chamont in the Orphan, Trust not a man, we are by nature false, When a man talks of love, with caution trust him; I might very much enlarge upon this subject, but shall conclude it with a story which I lately heard from one of our Spanish officers,' and which may shew the danger a woman incurs by too great familiarities with a male companion. An inhabitant of the kingdom of Castile, being a man of more than ordinary prudence, and of a grave composed behaviour, determined about the fiftieth year of his age to enter upon wedlock. In order to make himself easy in it, he cast his eye upon a young woman who had nothing to recommend her but her beau e., one who had served in Spain in he time of the war of the sne cession.-G. ty and her education, her parents having been reduced to great poverty by the wars which for some years have laid that whole country waste. The Castilian having made his addresses to her and married her, they lived together in perfect happiness for some time; when at length the husband's affairs made it neces sary for him to take a voyage to the kingdom of Naples, where a great part of his estate lay. The wife loved him too tenderly to be left behind him. They had not been a shipboard above a day, when they unluckily fell into the hands of an Algerine pirate, who carried the whole company on shore, and made them slaves. The Castilian and his wife had the comfort to be under the same master; who seeing how dearly they loved one another, and gasped after their liberty, demanded a most exorbitant price for their ransom. The Castilian, though he would rather have died in slavery himself than have paid such a sum as he found would go near to ruin him, was so moved with compassion towards his wife, that he sent repeated orders to his friend in Spain (who happened to be his next relation) to sell his estate, and transmit the money to him. His friend, hoping that the terms of his ransom might be made more reasonable, and unwilling to sell an estate which he himself had some prospect of inheriting, formed so many delays, that three whole years passed away without any thing being done for the setting of them at liberty. There happened to live a French renegado in the same place where the Castilian and his wife were kept prisoners. As this fellow had in him all the vivacity of his nation, he often entertained the captives with accounts of his own adventures; to which he sometimes added a song or a dance, or some other piece of mirth, to divert them during their confinement. His acquaintance with the manners of the Algerines enabled him likewise to do them several good offices. The Castilian, as he was one day in conversation with this renegado, discovered to him the negligence and treachery of his correspondent in Castile, and at the same time asked his advice how he should behave himself in that exigency: he further told the renegado, that he found it would be impossible for him to raise the money, unless he himself might go over to dispose of his estate. The renegado, after having represented to him that his Algerine master would never consent to his release upon such a pretence, at length contrived a method for the Castilian to make his escape in the habit of a seaman. The Castilian succeeded in his attempt; and having sold his estate, being afraid lest the money should miscarry by the way, and determining to perish with it rather than lose what was much dearer to him than his life, he returned himself in a little vessel that was going to Algiers. It is impossible to describe the joy he felt upon this occasion, when he considered that he should soon see the wife whom he so much loved, and endear himself more to her by this uncommon piece of generosity. The renegado, during the husband's absence, so insinuated himself into the graces of his young wife, and so turned her head with stories of gallantry, that she quickly thought him the finest gentleman she had ever conversed with. To be brief, her mind was quite alienated from the honest Castilian, whom she was taught to look upon as a formal old fellow unworthy the possession of so charming a creature. She had been instructed by the renegado how to manage herself upon his arrival; so that she received him with an appearance of the utmost love and gratitude, and at length persuaded him to trust their common friend the renegado with the money he had brought over for their ransom; as not questioning but he would beat down the terms of it, and negoti ate the affair more to their advantage than they themselves could do The good man admired her prudence and followed her advice. I wish I could conceal the sequel of this story, but since I cannot I shall dispatch it in as few words as possible. The Cas tilian having slept longer than ordinary the next morning, upon his awaking found his wife had left him he immediately rose and inquired after her, but was told that she was seen with the renegado about break of day. In a word, her lover having got all things ready for their departure, they soon made their escape out of the territories of Algiers, carried away the money, and left the Castilian in captivity: who partly through the cruel treatment of the incensed Algerine his master, and partly through the unkind usage of his unfaithful wife, died some few months after. L. No. 201. SATURDAY, OCTOBER 20. Religentem esse oportet, Religiosum nefas. INCERTI AUTORIS APUD AUL. GELL. A man should be religious, not superstitious. Ir is of the last importance to season the passions of a child with devotion, which seldom dies in a mind that has received an early tincture of it. Though it may seem extinguished for a while by the cares of the world, the heats of youth, or the allurements of vice, it generally breaks out and discovers itself again as soon as discretion, consideration, age, or misfortunes, have brought the man to himself. The fire may be covered and overlaid, but cannot be entirely quenched and smothered. A state of temperance, sobriety, and justice, without devotion, is a cold, lifeless, insipid condition of virtue; and is rather to be styled philosophy than religion. Devotion opens the mind to great conceptions, and fills it with more sublime ideas than any that are to be met with in the most exalted science; and at the same time warms and agitates the soul more than sensual plea sure. It has been observed by some writers, that man is more distinguished from the animal world by devotion than by reason, as several brute creatures discover in their actions something like a faint glimmering of reason, though they betray in no single circumstance of their behaviour any thing that bears the least affinity to devotion. It is certain, the propensity of the mind to religious worship, the natural tendency of the soul to fly to some superior Being for succour in dangers and distresses, the gratitude `to an invisible Superintendent which rises in us upon receiving any extraordinary and unexpected good fortune, the acts of love and admiration with which the thoughts of men are so wonderfully transported in meditating upon the Divine Perfections, and the universal concurrence of all the nations under heaven in the great article of adoration, plainly shew that devotion, or religious worship, must be the effect of a tradition from some first founder of mankind, or that it is conformable to the natural light of reason, or that it proceeds from an instinct implanted in the soul itself. For my part, I look upon all these to be the concurrent causes; but whichever of them shall be assigned as the principle of divine worship, it manifestly points to a Supreme Being as the first author of it. I may take some other opportunity of considering those particular forms and methods of devotion which are taught us by Christianity; but shall here observe into what errors even this divine principle may sometimes lead us, when it is not moderated by that right reason which was given us as the guide of all our actions. The two great errors into which a mistaken devotion may betray us, are enthusiasm and superstition. There is not a more melancholy object than a man who has his head turned with religious enthusiasm. A person that is crazed, though with pride or malice, is a sight very mortifying to VOL. V.-21 |