INTRODUCTION.

In all stages of human society, from the time at least of its emerging from absolute barbarism, no disposition seems more general than the delight which is taken in works of fiction. These form part, and generally a favourite part, of the literature of every nation. Considering the consummate wisdom which is displayed in every other part of the human constitution, it appears improbable that so universal an inclination should be altogether of a vicious and hurtful nature, or that there should not be some useful purposes which it is destined to serve. What these purposes are, it is the object of the following

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essay to inquire; as well as to point out the abuses to which this propensity is liable, and the boundaries within which its gratification ought to be confined.

The subject divides itself naturally into two parts. In the first, I shall endeavour to ascertain the principles on which fiction is to be conducted, in order to give it an useful tendency; and in the second, to examine, according to those principles, some of the most eminent of these works, which have, at different times, been produced.

MORALITY OF FICTION.

PART I.

THE kinds of instruction which fiction has been supposed capable of affording seem reducible to three: to communicate a knowledge of human life and manners,-to prove the truth of some philosophical opinion, or the obligation of some moral principle,—and, lastly, to exhibit examples of conduct, superior to those which are to be met with in ordinary life.

To begin then with the first, or with those which aim at giving a faithful representation

of human life and manners. It is no doubt extremely desirable, that an individual should acquire a more extensive acquaintance with mankind than his own personal observation can furnish. This must always be, in a great degree, both limited and precarious. The objects, too, which it presents, will be often viewed through such a mist of passion and prejudice, as to prevent his forming a correct judgment respecting them. Admitting, then, the necessity of some additional information, the question is, in what manner this information may best be communicated? Now, the proper and natural mode seems to be, by a narration of such events as have actually taken place. It is by these alone that the deficiences of personal observation can be completely supplied; and that the philosopher can be enabled to trace those general laws which regulate the course of human affairs. Such being the case, we are naturally led to inquire into the circumstances which have induced men rather, in this view, to have recourse to fiction.

Among narratives founded upon truth,

that which has hitherto attracted by far the greatest share of the attention of mankind, is the history of nations. It is a study, doubtless, of the highest importance. To the practical statesman, as well as to the votary of political science, it opens ample sources of instruction. But there may be room to doubt, whether it be equally adapted to the use of man, considered as a private individual. Even in that view, he may derive from it, no doubt, a knowledge of the elementary principles of human nature. Still the aspect in which it presents men and things, must be very different from that in which he is ever likely to view them. There may even be a danger, lest very great familiarity with these splendid occurrences should withdraw his attention too much from the ordinary concerns of life, and should render him dissatisfied with that more humble station which Providence has assigned him.

There is a material difference, indeed, between the affairs of public and of private life. The former can be known only through the medium of history, while every man, by