of the chief parts of the administration: and I must confess, I am astonished at the spirit of virtue which appeared in that people, upon some expressions in a scene of a famous tragedy; an account of which we have in one of Seneca's Epistles. A covetous person is represented speaking the common sentiments of all who are possessed with that vice in the following soliloquy, which I have translated literally:

"Let me be called a base man, so I am called a rich one. If a man is rich, who asks if he is good? The question is, how much we have, not from whence, or by what means, we have it. Every one has so much merit as he has wealth. For my own part, let me be rich, oh ye gods! or let me die. The man dies happily, who dies increasing his treasure. There is more pleasure in the possession of wealth, than in that of parents, children, wife, or friends."

The audience were very much provoked by the first words of this speech; but when the actor came to the close of it, they could bear no longer. In short, the whole assembly rose up at once in the greatest fury, with a design to pluck him off the stage, and brand the work itself with infamy. In the midst of the tumult, the author came out from behind the scenes, begging the audience to be composed for a little while, and they should see the tragical end which this wretch should come to immediately. The promise of punishment appeased the people, who sat with great attention and pleasure to see an example made of so odious a criminal. It is with shame and concern that I speak it; but I very much question, whether it is possible to make a speech so impious as to raise such a laudable horror and indignation in a modern audience. It is very natural for an author to make ostentation of his

reading, as it is for an old man to tell stories; for which reason I must beg the reader will excuse me, if I for once indulge myself in both these incli nations. We see the attention, judgment, and virtue of a whole audience, in the foregoing instances. If we would imitate the behaviour of a single spectator, let us reflect upon that of Socrates, in a particular which gives me as great an idea of that extraordinary man, as any circumstance of his life, or, what is more, of his death. This venerable person often frequented the theatre, which brought a great many thither, out of a desire to see him. On which occasion it is recorded of him, that he sometimes stood, to make himself the more conspicuous, and to satisfy the curiosity of the beholders. He was one day present at the first representation of a tragedy of Euripides, who was his intimate friend, and whom he is said to have assisted in several of his plays. In the midst of the tragedy, which had met with very great success, there chanced to be a line that seemed to encourage vice and immorality.

This was no sooner spoken, but Socrates rose from his seat, and, without any regard to his affection for his friend, or to the success of the play, showed himself displeased at what was said, and walked out of the assembly. I question not but the reader will be curious to know, what the line was that gave this divine heathen so much offence. If my memory fails me not, it was in the part of Hippolitus, who, when he is pressed by an oath, which he had taken to keep silence, returned for answer, that he had taken the oath with his tongue, but not with his heart. Had a person of a vicious character made such a speech, it might have been allowed as a proper representation of the baseness of his thoughts: but such an expression, out of the

mouth of the virtuous Hippolitus, was giving a sanction to falsehood, and establishing perjury by a maxim.

Having got over all interruptions, I have set apart to-morrow for the closing of my vision.

No123. SATURDAY,JANUARY21,1709-10.

Audire, atque togam jubeo componere, quisquis
Ambitione malá, aut argenti pallet amore.

HOR. II. Sat. iii. 77.

Come all, whose breasts with bad ambition rise,
Or the pale passion, that for money dies,-
Compose your robes

FRANCIS.

From my own Apartment, January 20.

A CONTINUATION OF THE VISION.

WITH much labour and difficulty I passed through the first part of my vision, and recovered the centre of the wood, from whence I had the prospect of the three great roads. I here joined myself to the middle-aged party of mankind, who marched behind the standard of Ambition. The great road lay in a direct line, and was terminated by the " Temple of Virtue." It was planted on each side with laurels, which were intermixed with marble trophies, carved pillars, and statues of lawgivers, heroes, statesmen, philosophers, and poets. The persons who travelled up this great path were such whose thoughts were

bent upon doing eminent services to mankind, or promoting the good of their country. On each side of this great road were several paths, that were also laid out in straight lines, and ran parallel with it. These were most of them covered walks, and received into them men of retired virtue, who proposed to themselves the same end of their journey, though they chose to make it in shade and obscurity. The edifices at the extremity of the walk were so contrived, that we could not see the "Temple of Honour" by reason of the " Temple of Virtue,' which stood before it. At the gates of this temple we were met by the goddess of it, who conducted us into that of Honour, which was joined to the other edifice by a beautiful triumphal arch, and had no other entrance into it. When the deity of the inner structure had received us, she presented us in a body to a figure that was placed over the high-altar, and was the emblem of Eternity. She sat on a globe in the midst of a golden zodiac, holding the figure of a sun in one hand, and a moon in the other. Her head was veiled, and her feet covered. Our hearts glowed within us, as we stood amidst the sphere of light which this image cast on every side of it.

Having seen all that happened to this band of adventurers, I repaired to another pile of building that stood within view of the " Temple of Honour," and was raised in imitation of it, upon the very samé model; but at my approach to it, I found, that the stones were laid together without mortar, and that the whole fabric stood upon so weak a foundation, that it shook with every wind that blew. This was called the "Temple of Vanity." The goddess of it sat in the midst of a great many tapers, that burned day and night, and made her appear much better than she would have done in open day-light. Her whole art was, to show herself more beautiful and

majestic than she really was. For which reason she had painted her face, and wore a cluster of false jewels upon her breast: but what I more particularly observed was, the breadth of her petticoat, which was made altogether in the fashion of a modern fardingal. This place was filled with hypocrites, pedants, free-thinkers, and prating politicians; with a rabble of those who have only titles to make them great men. Female votaries crouded the temple, choked up the avenues of it, and were more in number than the sand upon the sea-shore. I made it my business, in my return towards that part of the wood from whence I first set out, to observe the walk which led to this temple; for I met in it several who had begun their journey with the band of virtuous persons, and travelled some time in their company; but upon examination I found, that there were several paths which led out of the great road into the sides of the wood, and ran into so many crooked turns and windings, that those who travelled through them, often turned their backs upon the "Temple of Virtue;" then crossed the straight road, and sometimes marched in it for a little space, until the crooked path which they were engaged in, again led them into the wood. The several alleys of these wanderers had their particular ornaments. One of hem I could not but take notice of in the walk of the mischievous pretenders to politics, which had at every turn the figure of a person, whom by the inscription I found to be Machiavel, pointing out the way with an extended finger, like a Mercury.

I was now returned in the same manner as before, with a design to observe carefully every thing that passed in the region of Avarice, and the occurrences in that assembly, which was made up of persons of my own age. This body of travellers had not gone far in the third great road; before it led them insen