the regions of infernal torture. And can the rulers of this world possess a plenitude of power without attempting to exert it in its fullest force in the prevention, or at least the mitigation, of extreme misery among the lowest, the most numerous, and perhaps the most useful members of the community? I have no esteem for that species of politics which pretends to pursue a national good independently of the happiness of individuals; and I cannot help thinking, a system of government which derives any part of its wealth from the wretchedness of the greater part of its subjects, not only defective but diabolical. To encourage intoxication for the sake of increasing a revenue, though it may be natural in a confederacy of sharpers, is an idea so mean, so base, so cruel, that the statesman who entertains it, however loaded with civil honours, and renowned for his wisdom, deserves to be stigmatized with immortal infamy. That the vices and miseries of the lower classes chiefly arise from the multiplication of houses of public entertainment is a truth which none have ever controverted. And perhaps no effectual and permanent remedy can be applied, without the interposition of the legislature, in lessening the number of public houses, and in exacting a strict scrutiny into the characters of those to whom licences are allowed.

But, in the present constitution of affairs, it is greatly to be feared, that the desire of raising a large revenue will usually supersede all moral considerations. What, indeed, is the moralist to the financier? The greatness of empire, like that of private life, is for the most part estimated by riches, exclusively of private virtue and of intellectual excellence. If then we vainly appeal to the legislature, we must seek, in other resources, for the alleviation of a disease which perhaps the legislature alone can radically cure.

Now it is certain, that much of the profligacy of

the plebeian order arises from extreme ignorance. All men pursue with ardour the possession of some good, real or imaginary. What is it which must

constitute this good, and appear superior to all other objects, in the mind of a wretch born in a cellar or a garret of Kent Street, or Broad St. Giles's, almost starved with cold and hunger during his infancy, beaten reviled, abused, neglected, while a boy, and conducted to manhood amidst the most shocking examples of cruelty and fraud, of drunkenness and debauchery? Is it probable that, for the most part, he should have an idea of any other good but the possession of money, and the indulgence of the grossest sensuality? Can he have any principles or habits of virtue to restrain him from secret fraud and open violence? His understanding is no less rude and uncultivated than that of the savage, and becomes at last incapable of admitting any instruction but in the low tricks of a thief, and the artifices of a prostitute. The world exists not to him, but as it appears amidst the vilest, the most degenerate, and the most ignorant of the human race. He pursues a summum bonum, or a chief good, which appears to him to consist in seizing the property of the incautious, and in using his gains as the instrument of indulgence in brutal excess. Poor unfortunate brother! for a brother we must acknowledge thee, deformed as thou art with rags, and loathsome to the eye of delicacy. Hapless boy! if thou hadst known purer pleasures and better objects, thou wouldst probably have sought them with the same eagerness which has brought thee to the gibbet. The dignified statesman, the venerable bishop, the authoritative judge who tries and who condemns thee to die, might probably have done as thou hast, and suffered as thou sufferest, had he been born as thou wast born, the child of misery, the outcast of society; friendless, homeless, unbeloved, unregarded,

unknown, and unknowing of the means and motives of an honest industry. Thou fallest a victim to the laws indeed, and perhaps a just victim; but I will pity thee, my heart shall bleed for thee, and ventures to predict that the sweet mercy of Heaven will mitigate the severity of human justice.

He who can enjoy the pleasures of affluence without considering the misery of the lower classes, and endeavouring, according to his influence and abilities, to alleviate the burthen, probably possesses a disposition which no riches can render happy. Charity is characteristic of this country, and is, indeed, the natural effect of British generosity. Our clergy are constantly recommending it in the metropolis; and the many palaces of the poor which lift up their roofs around it, are eminent and honourable testimonies that their preaching is not in vain when they recommend munificence. There are, however, few charitable establishments that so immediately tend to snatch the lowest classes from wretchedness and ruin as that of the Marine Society; and if my praise could contribute to effect it, the fame of its institutors should be immortal. But their own benevolent hearts, and that God, in whose gracious purposes they cooperate, are able to bestow on them a reward infinitely superior to all human glory.

They who inform the understandings of the poor, in such a manner and degree as to amend their morals, contribute more to their happiness than the most munificent among their pecuniary benefactors. In a great and commercial nation honest industry will seldom be destitute of employment and reward. And here I cannot help remarking the singular utility and importance of the clergy. The church doors are open to all; and valuable instruction in every duty of human life is afforded gratuitously. Our Saviour, who knew and felt for the wretchedness of the lower classes, seems to have designed the gospel

in a peculiar manner, for the poor; and the poor of this country have the gospel preached to them, if they are willing to listen to it, in every part of the kingdom. But it is a melancholy truth, that the poor in general, but especially those of the metropolis, neglect to avail themselves of this singular and unspeakable advantage. Those among them who give any attention to religion are often led to a state approaching to lunacy, by illiterate and fanatical pretenders to heavenly illumination.

I venture to affirm then, that more weight and authority should be given to the regular clergy, whether dissenters or on the establishment. I mean not to erect a spiritual tyranny, for I abhor all tyranny; but I wish that some mode should be devised for rendering the regular clergy more respectable than they now are in the eyes of the vulgar. And I should imagine the most effectual method of accomplishing this purpose is, to reward those who are eminently distinguished for piety and for their parochial labours, with those preferments, and with those honours, which, in the eye of reason and of God, are justly their due. In the present state of things, the worthy curate, who spends all his days in preaching, praying, and in visiting the sick, shall earn less and be less respected than a smith and a carpenter; and at his death leave his widow and his children to the cold protection of charity. But a young rake, who happens to be cousin to a lord or a bishop, or to be connected with those who have influence at an election, shall get himself blacked over, or japanned, as he vulgarly phrases it, at an ordination, and thenceforward be preferred to pluralities, and shine, as a sensible author observes, in all public places but his own pulpits.

But after all that the clergy can do, even when abuses are removed, it is to be feared that the lower classes will be led by the examples of the higher.

But oh! ye who call yourselves the great, condescend once in your lives to visit a gaol, and to survey the mansions of woe and wickedness in the outskirts of the town! I apply not to your purses; you are liberal in subscribing to all kinds of charitable institutions. Ye do well. But give me leave to tell you, that the setting of a good example to the lower classes, considered merely as an act of charity, will do more good, and prevent more misery, than if ye cut down your last oak, or give all ye win at the gaming table, to found an hospital or establish a dispensary.

No. CXLVIII.

On some Passages in Aristotle's Rhetoric, with Miscellaneous Remarks on his Style, Genius, and Works.

ARISTOTLE established an intellectual empire more glorious and universal than the conquests of his pupil. But he is a remarkable instance of the caprice of human judgment and the revolutions of taste. After having been idolized with a veneration almost blasphemous, he is now most undeservedly neglected, And yet his works, though unentertaining and obscure to the reader who peruses them with the same attention which he gives to a novel and a newspaper, abound with matter which cannot fail to enrich the mind, and to delight a philosophical taste by its beautiful truth and accuracy. In his three books on the rhetorical art, are many passages which describe human nature in the most curious manner, and with the greatest fidelity of deli