pearances, to call in the aid of the Taylor, to present them with better Shapes than Nature has bestowed. Against fo unfair an adversary such fraud is justifiable, though I do not approve of it in general. When I was a child, I was drawn like a Cupid, with a bow and arrow in my hands, and a quiver on my shoulder. I afterwards thought this an abuse which ought to be corrected, and, when I fate for my Picture fome years ago, I infifted on being drawn as I am, and that the strong marks of the Smallpox might appear in my Face; for, I did not choose to colour over a lye. The Painter said he never was allowed fuch liberty before, and I advised him, if he hoped to be in vogue, never to affume it again; for, Flatterers fucceed best in the World; and, of Flatterers, Painters are the least liable to be detected by those they flatter. Nor are the Ladies the only perfons concerned for their looks." Alexander chose to have his Picture drawn by Apel"les*, and his Statue formed by Lyfippus. And the Spartan Agefilaus (confcious of his ill figure) would never fuffer any "Picture or Statue of him to be taken. He was one of the most "confiderable perfons of his age, both for civil and military "virtues, infomuch that he justly acquired the appellation of Agefilaus the Great. But, though Nature had been uncommonly liberal to him in the noble endowments of the Mind, “she had treated him very unfavourably in those of the Body. "He was remarkably low of stature, had one leg fhorter than the 66 66 66 * "Edicto vetuit, ne quis fe, præter Apellen, Pingeret, aut alius Lyfippo duceret æra Fortis Alexandri vultum fimulantia." HOR. Ep. i. 1. 2. See too Cicero's Epiftle to Lucretius. ❝ other, 66 "other, and fo very defpicable a countenance, that he never “failed of raising contempt in those who were unacquainted with his moral and intellectual excellences. It is no wonder, "therefore, that he was unwilling to be delivered down to Posterity under the difadvantages of fo unpromifing a figure." I have given the words of a late very elegant tranflation of Cicero's Letters *. On the whole, I could wish that mankind would be more candid and friendly with us, and, instead of ridiculing a distorted Person, would rally the irregularities of the Mind, which generally are as visible as those of the Person; but, being more common, they pass with little notice as well in high as low life. Maecenas would laugh at any irregularity in Horace's drefs*, but not at any caprice in his Behaviour, because it was common and fashionable; fo a man's Perfon, which is the drefs of his Soul, only is ridiculed, while the vicious qualities of it escape. Let me add, that, if ridiculing another's Person is in no case to be justified, the ill treatment of it must be highly criminal; what then must we think of Balbus, a Roman Quæftor in Spain, who wantonly expofed to wild beafts a certain noted Auctioneer at Seville, for no other reafon but because he was deformed. This * From the translation and the Notes of the Epiftle I have mentioned. +"Si curtatus inæquali tonfore capillos Occurrit, rides; fi forte fubucula pexæ Trita fubeft tunicæ, vel fi toga diffidet impar, Diruit, ædificat, mutat quadrata rotundis ? Infanire putas folennia me; neque rides." is related in a Letter to Cicero by Afinius Pollio*, the most accomplished Gentleman of that age, who calls Balbus a monster for this and other acts of barbarity. I am glad he has preserved the memory of this poor man, whom I here confecrate to Fame, and place foremost in the glorious list of our Martyrs. I will now follow Lord Bacon as my Guide, in tracing out fuch paffions and affections as most naturally refult from Deformity ; for he fays, "there certainly is a consent between the Body and "the Mind; and where Nature erreth in the one, fhe ventureth "in the other; and therefore Deformity may be beft confidered, "in this respect, as a cause, which seldom fails of the effect, and not as a fign, which is more deceivable; for as there is an "Election in man touching the frame of his Mind, the Stars of "Natural Inclination are sometimes eclipsed by the Sun of Difci"pline and Virtue.” 66 He begins with faying, that " Deformed Perfons are commonly " even with Nature; for, as Nature hath done ill by them, fo do "they by Nature, being for the most part (as the Scripture faith) "void of natural affection." I can neither find out this paffage in Scripture, nor the reason of it; nor can I give my affent or negative to a Propofition, till I am well acquainted with the Terms of it. If by natural affection is here meant universal Benevolence, and Deformity neceffarily implies a want of it, a Deformed Perfon must then be a complete Monster. But, however * The feventh of the 15th Book in the Tranflation, the twenty-third of the 10th in the Original. common the cafe may be, my own Senfations inform me, that it is not univerfally true. If by natural affection is meant a partial regard for individuals, I believe the remark is judicious, and founded in human nature. Deformed Perfons are despised, ridiculed, and ill-treated by others; are seldom favourites, and commonly most neglected by parents, guardians, and relations; and therefore, as they are not indebted for much fondness, it is no wonder if they repay but little. It is the command of Scripture, "Not to fet our affections on things below;" it is the voice of Reason, not to overvalue what we must foon part with; and therefore to be fo fond of others as not to be able to bear the abfence, or to furvive them, is neither a religious nor moral duty, but a childish and womanish weakness; and I must congratulate Deformed Perfons, who, by example, are early taught another lesson. And I will now lay open my own heart to the Reader, that he may judge if Lord Bacon's position is verified in me. I hope it proceeds not from a malignity of Heart; but I never am much affected with the common Accidents of Life, whether they befall myself or others. I am little moved when I hear of Death, Lofs, or Misfortune; I think the cafe is common, 86 Tritus, & e medio fortunæ ductus acervo*:" And as it is always likely to happen, I am not surprised when it does. If I fee a person cry or beat his breast on any fuch occafion, I cannot bear him company; but am not a Democritus to laugh at his folly. I read of Battles, and Fields covered with * Juv. Sat. xiii. flain; of Cities deftroyed by Sword, Famine, Peftilence, and Earthquake; I do not shed a tear: I suppose it is, because they are the usual storms to which the human fpecies are expofed, proceeding from the just judgements of God, or the mistaken and false principles of Rulers. I read of Perfecutions, Tortures, Murders, Maffacres; my compaffion for the Sufferers is great, but my tears are stopped by Refentment and Indignation against the Contrivers and Perpetrators of such horrid actions. But there are many things that bring tears into my eyes, whether I will or no; and, when I reflect, I am often at a lofs in fearching out the secret source whence they flow. What makes me weep (for weep I do) when I read of Virtue or Innocence in distress ? of a good man helpless and forfaken, unmoved by the greatest infults and cruelties, or courageously supporting himself against oppression in the article of Death? I fuppofe it is, to see Vice triumphant, and Virtue fo ill-rewarded in this life. May I judge by myself, I should imagine that few fincere Christians could read the Sufferings of their Saviour, or Englishmen thofe of a Cranmer, Ridley, or Latimer, without tears; the first dying to establish his Religion, the last to rescue it from corruption. When I read of Regulus returning to torment *, and John of France to Impri |