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Haymarket is of a serio-comic description, and much is expected from it. It will be produced immediately.
Mr. Reynolds married Miss Mansell, of the Covento Garden Company, a lady of truly amiable manners, by whom he has two children. In private life no gentleman is better respected, or better deserves to be so.
THE RIGHTS OF THE BRUTE CREATION TO
TENDERNESS FROM MAN
- I presume there is no man of feeling, that has any idea
of justice, but would confess, upon the principles of · reason and common sense, that if he were to be put to
unnecessary and unmerited pain by another man, bis tormentor would do hím an act of injustice; and from a sense of the injustice in his own case, now that he is the sufferer, he must naturally infer, that if he were to put another man of feeling to the same unnecesa sary and unmerited pain which he now suffers, the injustice in himself to the other would be exactly the same as the injustice in his tormentor to him. Therefore the man of feeling and justice will not put another man to unmerited pain, because he will not do that to another, which he is unwilling should be done to himself. Nor will he take any advantage of his own superiority of strength, or of the accidents of fortune, to abuse them to the oppression of his inferior; because he knows that in the article of feeling all men are equal; and that the differences of strength or station are as much the gifts and appointments of God, as the differences of understanding, colour, or stature. Superiority of rank or station may give ability to communicate happiness, (and seerns so intended ;) but it can give no right to inflict unnecessary or unmerited pain. A wise man would impeach his own wisdom, and be unworthy of the blessing of a good understanding, if he were to infer from thence that he had a right to despise or make game of a fool, or put him to any degree of pain. The folly of the fool ought rather to excite his compassion, and demands the wise man's care and attention to one that cannot take care of himself.
It has pleased God the Father of all men to cover some men with white skins, and others with black skins : but as there is neither merit nor demerit in complexion, the white man (notwithstanding the barbarity of custom and prejudice) can have no right, by virtue of his colour, to enslave and tyrannize over a black man; nor has a fair man any right to despise, abuse, and insult a brown man. Nor do I believe that a tall man, by virtue of his stature, has any legal right to trample a dwarf under his foot. For, whether a man is wise or foolish, white or black, fair or brown, tall or short, and, I might add, rich or poor, (for it is no more a man's choice to be poor, than it is to be a fool, or a dwarf, or black, or tawney,) such he is by God's appointment; and, abstractedly considered, is neither a subject for pride, nor an object of contempt. Now if, amongst men, the differences of their powers of the mind, and of their complexion, stature, and accidents of fortune, do not give to any one man a right to abuse or insult any other man on account of these differences; for the same reason, a man can have no natural right to abuse and torment a beast merely because a beast has pot the mental powers of a man.. For such as the man is, he is but as God made him; and the very same is true of the beast. Neither of them can lay claim to any intrinsic merit for being such as they are; for before they were created it was impossible that either of them could deserve ; and at their creation, their shape, perfections, or defects, were invariably fixed, and their bound set which they cannot pass. And being such, neither more nor less than God made them, there is no more demerit in a beast's being a beast, than there is merit in a man's being a man; that is, there is neither merit nor demerit in either of them.
A brute is an animal no less sensible of pain than a man. He has similar nerves and organs of sensation; and his cries and groans, in case of violent impressions upon his body, though he cannot utter his complaints by speech or human voice, are as strong indications to us of his sensibility of pain, as the cries and groans of a human being, whose language we do not understand. Now as pain is what we are all averse to, our own sensi. bility of pain should teach us to commiserate it in others, to alleviate it if possible, but never wantonly or unmeritedly to inflict it. As the differences amongst men in the above particulars are no bars to their feelings, so neither does the difference of the shape of a brute from that of a man exempt the brute from feeling; at least,
i ke have no ground to suppose it. But shape or figure Fi is as much the appointment of God, as complexion or i stature. And if the difference of complexion or stature * does not convey to one man a right to despise and abuse i another man, the difference of shape between a man and # a brute cannot give to a man any right to abuse and tor,
ment a brute. For he that made man and man to differ in complexion or stature, made man and brute to differ in shape or figure. And in this case likewise there is neither merit nor demerit; every creaturt, whether man or brute, bearing that shape which the supreme Wisdom
judged most expedient to answer the end for which the i creature was ordained.
With regard to the inodification of the mass of matter of which an animal is formed, it is accidenial as to the creature itself; I mean it was not in the power or will of the creature to choose whether it should sustain the shape of a brute, or of a man: and yet, whether it be of one shape, or of the other; or whether it be inhabited or ani, mated by the # soul of a brute or the * soul of a man; the substance or matter of which the creature is com. posed would be equally susceptible of feeling. It is solely owing to the good pleasure of God that we are created men; or animals in the shape of men, For, he that t formed man of the dust of the ground, and breathed into his nostrils the breath of life, that he might become a living soul, and endued with a sense of feeling, could, if he had so pleased, by the same plastic power, have cast the very same dust into the mould of a beast ; which, bem ing animated by the life-giving breath of its Maker, would have become # a living soul in that form ; and in that form would have been as susceptible of pain, as in the form of a man. And if, in brutal shape, we had been endued with the same degree of reason and res .. flection which we now enjoy; and other beings, in human, shape, should take upon them to torment, abuse, and barbarously ill treat us, because we were not made in their shape; the injustice and cruelty of their behaviour to us would be self-evident: and we should naturally infer, that, whether we walk upon two legs or four; whether
* It is of no consequence, as to the case now before us, whetber the soul is, as some think, only a power, which cannot exist without the body; or, as is generally supposed, a spiritual substance, that can exist, distinct and separate from the body.
Gen. ii. 7. I Gen. i. 30, in the margin.
you make some atonement for the injury which you have done unto a mao; and by ths assiduity and future tenderness, thou mavest perhaps obtain his pardon, and palliate thine own oikeuce. But what is all this to the injured brute ? If by the passion or malice, or sportive cruelty, thou hast broken his limbs, or deprived him of hie eye-sight, how wilt thou make him amends? Thon canst do nothing to amuse him. He wants not thy money nor thy clothes. Thy conversation can do him Do good. Thou hast obstructed his means of getting subsistence; and thou wilt hardly take upon thyself the pains and trouble of procuring it for him, (which yet by the rule of justice thou art bound to do.) Thou hast marred his little temporary happiness, which was his all to him. Thou hast maimed or blinded him for ever; and hast done himn an irreparable injury.
LOUIS VIII. SURNAMED CŒUR DE LION.
This Prince died of the palsy, which he contracted on visiting the tomb of Thomas-à-Becket, Archbishop of Canterbury, when he was advanced in years, in hopes of procuring, by the intercession of that Saint, the life of his eldest son, who was dangerously ill. Louis fondly hoped that the Saint would exert his utmost endeavours to return that kindness which he had shewn him whilst living, by giving him an asylum in his kingdom, when in that of his own Sovereign, Henry II. he had been proclaimed a rebel and a traitor.
Louis made an edict, that no courtesan'should be allowed to wear a golden girdle (one of the marks of female elegance in dress of his time), under a very severe penalty. This edict gave rise to an old proverb, “ Bonne renommé vault mieux que ceinture dorée- A good reputation is of more value than a golden girdle."
In 1566, Charles IX. caused the tomb of this monarch, in the Abbey of Barbeau, to be opened in his presence. The body was found entire, bad rings on the fingers, and a chain of gold round the neck. Charles, not a Prince of great delicacy, had them taken off, and wore them many years.
' AN ORIENTAL APOLOGUE.
. . As soon as I perceived the first sparkling fires of day, I mounted my ass, and took the path which leads to the high road of Babylon; scarce was I there, when in raptures Í exclaimed,
O how mine eyes do wander with joy o'er yon green hills ! with what delicious perfumes do these flow'ry meadows embalm the air !
I am in a beautiful avenue, my ass and I may retire under the shade of its trees when it shall seem good unto us.
How serene the Heavens! how fine a day ! how pure the air I breathe! well mounted as I am, I shall arrive before dusk.
Whilst I uttered these words, besotted with joy, I looked kindly down upon my ass, and gently stroking him,
From afar I see a troop of men and women mounted upon beautiful camels, with a serious and disdainful air,
All clothed in long purple robes, with belts and golden fringes, interspersed with precious stones. • Their camels soon caine up with me; I was dazzled by their splendour, and humbled by their grandeur.
Alas! all my endeavours to stretch myself served only to make me appear more ridiculously vain.
Mine eyes did measure them incessantly ; scarce did my head reach their ancles; I was sorely vexed from the bottom of my soul, nevertheless did I not give over fol. lowing them. · Then did I wish that my ass could raise himself as high as the highest of camels, and fain would I have seen his long ears peep over their lofty heads. · [ continually incited him by my cries, I press'd him with my heels and my halter; and though lie quickened his pace, yet six of his steps scarce equalled one of the camels.
In short, we lost sight of them, and I all hopes of overtaking them. What difference, cried I, between their lot and mine! Why are they not in my place? or why am I not in theirs ?
Wretch that I am! I sadly journey on alone upon the vilest and the slowest of animals; they, on the contrary--VOL, IV,