There are perhaps very few conditions more to be pitied than that of an active and elevated mind, labouring under the weight of a distempered body. The time of such a man is always spent in forming schemes, which a change of wind hinders him from executing, his powers fume away in projects and in hope, and the day of action never arrives. He lies down delighted with the thoughts of to-morrow, pleases his ambition with the fame he shall acquire, or his benevolence with the good he shall confer. But in the night the skies are overcast, the temper of the air is changed, he wakes in languor, impatience, and distraction, and has no longer any wish but for ease, nor any attention but to misery. It may be said that disease generally begins that equality which death completes; the distinctions which set one man so much above another are very little perceived in the gloom of a sick chamber, where it will be vain to expect entertainment from the gay, or instruction from the wise; where all human glory is obliterated, the wit is clouded, the reasoner perplexed, and the hero subdued; where the highest and brightest of mortal beings finds nothing left him but the consciousness of inno cence. There is among the fragments of the Greek poets a short hymn to Health, in which her power of exalting the happiness of life, of heightening the gifts of fortune, and adding enjoyment to possession, is inculcated with so much force and beauty, that no one, who has ever languished under the discomforts and infirmities of a lingering disease, can read it without feeling the images dance in his heart, and adding from his own experience new vigour to the wish, and from his own imagination new colours to the picture. The particular occasion of this little composition is not known, but it is probable that the author had been sick, and in the first raptures of returning vigour addressed Health in the following manner: Υγίεια πρεσβίτα Μακάρων, Μετὰ σὲ ναίοιμε Τὸ λειπόμενον βιοτάς· Σὺ δέ μοι πρόφρων σύνοικο εἴης. Εἰ γάρ τις ἢ πλέτε χάρις ἢ τεκέων, Ους κρυφίοις Αφροδίτης ἄρκυσιν θηρεύομεν, Η πόνων αμπνοὰ πέφανται Μετὰ ζεῖο, μάχαιρα Υγίεια, Τέθηλε πάντα, καὶ λάμπει χαρίτων ἔαρ Σέθεν δὲ χωρὶς, ἐδεὶς, ευδαίμων πέλει. Health, most venerable of the powers of heaven! with thee may the remaining part of my life be passed, nor do thou refuse to bless me with thy residence. For whatever there is of beauty or of pleasure in wealth, in descendants, or in sovereign command, the highest summit of human enjoyment, or in those objects of desire which we endeavour to chase into the toils of love; whatever delight, or whatever solace is granted by the celestials, to soften our fatigues, in thy presence, thou parent of happiness, all those joys spread out and flourish; in thy presence blooms the spring of pleasure, and without thee no man is happy. Such is the power of health, that without its cooperation every other comfort is torpid and life less, as the powers of vegetation without the sun. And yet this bliss is commonly thrown away in thoughtless negligence, or in foolish experiments on our own strength; we let it perish without remembering its value, or waste it to show how much we have to spare; it is sometimes given up to the management of levity and chance, and sometimes sold for the applause of jollity and debauchery. Health is equally neglected, and with equal impropriety, by the votaries of business and the followers of pleasure. Some men ruin the fabrick of their bodies by incessant revels, and others by intemperate studies; some batter it by excess, and others sap it by inactivity. To the noisy route of bacchanalian rioters, it will be to little purpose that advice is offered, though it requires no great abilities to prove, that he loses pleasure who loses health; their clamours are too loud for the whispers of caution, and they run the course of life with too much precipitance to stop at the call of wisdom. Nor perhaps will they that are busied in adding thousands to thousands, pay much regard to him that shall direct them to hasten more slowly to their wishes. Yet since lovers of money are generally cool, deliberate, and thoughtful, they might surely consider, that the greater good ought not to be sacrificed to the less. Health is certainly more valuable than money, because it is by health that money is procured; but thousands and millions are of small avail to alleviate the protracted tortures of the gout, to repair the broken organs of sense, or resuscitate the powers of digestion. Poverty is, indeed, an evil from which we naturally fly; but let us not run from one enemy to another, nor take shelter in the arms of sickness. Projecere animam ! quàm vellent æthere in alto For healthful indigence in vain they pray, Those who lose their health in an irregular and impetuous pursuit of literary accomplishments are yet less to be excused; for they ought to know that the body is not forced beyond its strength, but with the loss of more vigour than is proportionate to the effect produced. Whoever takes up life beforehand, by depriving himself of rest and refreshment, must not only pay back the hours, but pay them back with usury: and for the gain of a few months but half enjoyed, must give up years to the listlessness of languor, and the implacability of pain. They whose endeavour is mental excellence, will learn, perhaps too late, how much it is endangered by diseases of the body, and find that knowledge may easily be lost in the starts of melancholy, the flights of impatience, and the peevishness of decrepitude. NUMB. 49. TUESDAY, Sept. 4, 1750. Non omnis moriar, multaque pars mei Vitabit Libitinam, usque ego ↑osterá Whole Horace shall not die; l'his songs shall save HOR. CREECH. THE HE first motives of hunnan actions are those appetites which Providence has given to man in common with the rest of the inhabitants of the earth. Immediately after our birth, thirst and hunger incline us to the breast, which we draw by instinct, like other young creatures, and when we are satisfied, we express our uneasiness by importunate and incessant cries, till we have obtained a place or posture proper for repose. The next call that rouses us from a state of inactivity, is that of our passions; we quickly begin to be sensible of hope and fear, love and hatred, desire and aversion; these arising from the power of comparison and reflection, extend their range wider, as our reason strengthens, and our knowledge enlarges. At first we have no thought of pain, but when we actually feel it; we afterwards begin to fear it, yet not before it approaches ús very nearly; but by degrees we discover it at a greater distance, and find it lurking in remote consequences. Our terrour in time improves into |