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kind: We fhould make the great Phocion's Wife our Example, who defpifed the more delicate Parts of female Garniture; and as Elian in his various Hiftory words it, Ἠμπείχετο δὲ πρώτη μετα τη σωφροσύνη δεύτεδοις γε μην τοῖς παρᾶσι : She firft arrayed berfelf in Temperance, and then put on what was neceffary. The Expreffion cannot need a Comment, for its Meaning is plain and easy to be comprehended.

The fame Author tells us, That when Diogenes came to Olympia, and perceived fome Rhodian Youths drefs'd with much Splendor and Magnificence, with a Smile of Contempt he faid to himfelf, This is all Arrogance. Afterwards fome Lacedæmonians falling in his Way, as mean in Habit as the former were fine, This, fays he, is another Piece of Arrogance.

It was a Cuftom of the old Philofophers, and principally of the Cynics, to make an Oftentation of Rags and Naftiness; as if the firft regular Step to Wisdom were to commence a Sloven. I do not well know how they fupported their Authority, or could make their Precepts received by fuch Meafures in those Ages; but I am fure, at this Time of Day, few Things make a Man appear more defpicable, or more prejudice his Hearers against what he is going to of fer, than an aukward or pitiful Drefs.

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Therefore, as I have already more than once advised, let us reftrain our Conduct on this Head to the Bounds of Moderation; and therein we fhall be fure to preserve Decency, and neither become the Objects of Difrefpect or Ridicule.

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Tis a famous faying in Aristotle, That be who is pleafed with Solitude, muft either be a wild Beast, or a God. This Obfervation feems to import thus much; That those Beings who can live without fociable Cor-. respondence, are extraordinary either in their Defects or Perfections: They must be under the Standard of Human Nature, or above it; and have fomething that is either favage or divine in their Compofition.

The Faculty of interchanging our Thoughts with one another, or what we exprefs by the Word Converfation, has always been reprefented by moral Writers as one of the nobleft Privileges of Reafon, and which more particularly fets Mankind above the Brute Part of the Creation. Human Nature is fo imperfect, that it has not found enough

enough to furnish out a folitary Life. Paradife barr'd from all Commerce, would be infupportable, and make a Man run mad with his Happiness, fince Felicity consists in the Converfation and Society of fome rational Creature, to fhare with us in those Things which we efteem Bleffings.

If we confider the whole Scope of the Creation that lies within our View, as in the natural and corporeal Part, we shall perceive throughout a certain Correspondence of the Parts, a Similitude of Operation, and Unity of Defign; fo in the moral and intellectual World we fhall obferve in the Spirits and Minds of Men a Principle of Attraction, whereby they are drawn together into Communities, FriendShips, and the various Species of Society. This correfponding focial Appetite in Human Souls is the great Spring and Source of moral Actions: It inclines us to an Intercourfe with our Species; produces that Sympathy in our Natures, whereby we feel the Pains and Joys of our Fellow-Crea

tures.

The Benefit of Converfation, if there was nothing else in it, would be no inconsiderable Improvement; for Difcourse creates a Light within us, and difpels the Gloom and Confufion of the Mind; it raifes Fancy, reinforces Reason, and gives the Productions,

ductions of the Mind better Colour and Proportion. Converfation, fays Mr. Collier, is like the Difcipline of drawing out, and muf tering; it acquaints a Man with his Forces, and makes them fitter for Service.

But not to confine myself barely to the Definition, or abstracted Effects of ConverJation, I muft obferve, that at our first pushing out into the World for ourselves, we are ever for endeavouring to establish an Acquaintance; that Acquaintance is naturally endeared by Converfation; and the habitual Converfation improved into a FriendShip: When we are once engaged with the Society of a Man, the Intimacy is contracted into narrower Lines; we begin to defire to participitate of his Counsels, think our own Conceptions and Defigns imperfect till communicated, and are eager of pouring out the Secrets of our Souls.

This Propenfity in Nature ought to fet us early on the Exercife of our Reafon; if we are forward of contracting an Intimacy, let our Judgments firft examine with whom; there are fatal Confequences attending a rash Converfation, as well as real Advantages in a well-grounded Union. Let us confider betimes, e'er we are infnared or feduced, that there are more Companions in the World than good ones; that Conversation does not confift alone in empty Prattle

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