The day following I received the Duke’s letter, which had been sent after me. I opened it with impatience, and read the following lines:

“It appears more and more probable to me, my friend, that Alumbrado has raised the tempest that threatened to prove fatal to me, in order to punish me for my disobedience to his advice. For should he, who can subdue the billowing waves, not also be able to agitate them? You may say whatever you choose, a supernatural power must have been concerned in that event, and who is capable to fix its extention, its limits? My father and myself venerate Alumbrado as a worker of miracles ever since that event, although he strives to hide himself behind the pious cloak of humility.

“O! why was Alumbrado not present when that tempest raged which deprived me of my Amelia? He would have saved her, and all the gods of earth would envy me for my felicity. The Irishman has cheated me of every earthly blessing, by not fulfilling his promise.

“Concerning the Irishman, Alumbrado has given me a very extraordinary hint. ‘The Marquis of F*’ said he, ‘is undoubtedly right when he maintains, that God never intrusts an impostor with the power of working miracles. He is however mistaken, if he thinks the speaking phantom, which Hiermanfor made appear at the church-yard, had been nothing else but a natural deception; no one will ever persuade me that it is possible to effect any thing of that kind by natural means. Effected by mere natural means, you will say, and yet no miracle? certainly not; for cannot Hiermanfor have deluded you by the assistance of the father of lies? I will not explain my opinion on that head more at large, yet I think the Irishman is an hypocritical villain, who carries on a wicked trade. One ought to congratulate you, that your good principles deterred him from initiating you in his shocking mysteries. It was not without reason that he accused you of want of self-subsistence and resolution, for a dreadful degree of firmness of soul is required for joining in a contract whereby mortal men bid defiance to the great eternal Ruler of the world. However your better genius watched over you, and although you have been entangled a long time in the bonds of wickedness, yet he has delivered you from those snares before they were tied indissolubly. You ought to be thankful to the mercy of the God of love, and to be on your guard in future. If you should meet with men who perform supernatural works, you may easily find out what sort of people they are; if they deal in lies and imposition, they belong to the kingdom of darkness, but if truth and justice is sacred to them, they are children of light. If you had examined the Irishman after this standard, you would have fled with terror from the apparition of the church-yard, and he would never have succeeded in entangling you in an undertaking which has deprived the King of Spa*n of his lawful crown. The doctrine and the principles of the Irishman ought to have rendered him suspected to you. He endeavoured to point out to you the reason as the only infallible instructor and guide, at the expence of faith, and at the same time strove to confound that very reason by artful and fallacious conclusions, as the Marquis of F* has demonstrated in a masterly manner. The Irishman was very careful not to make you reflect on the limits of reason and the power of men, because a genius like you would easily have concluded how much we are in want of divine illumination and grace; and it was his chief aim to remove the light of religion, because his works required being covered by delusive mists. You will never have seen him frequent the church, nor perform religious rites, will never have heard him pronounce certain sacred names. I know that sort of people, who are so much the more dangerous, the more they are skilled in concealing their real shape behind deceiving masks. The spreading libertinism, and the furious rage of explaining every thing naturally, threatens indeed to suspend the belief in the existence, nay even in the possibility of miracles and sorcery, however they have not ceased notwithstanding that. The opinions of men may alter, but things will remain as they are. The same Omnipotence that in times of old has led the Israelites through the red sea, manifests itself still in our days through signs and miracles, although they are not acknowledged as such by the blind multitude. The same reprobated spirit that spoke formerly through the oracle of Delphos, and by whose assistance Simon the magician performed extraordinary feats, is still active in our present times.

“Is it therefore, improbable that men who by their superior sanctity rise above the generality, and connect themselves more intimately with the Godhead, should resemble the Supreme Being in power, and enjoy an immediate influence of the Ruler of the world? Is it so very incomprehensible that the spirit of darkness should favour those who resemble him in wickedness, and endow their inclination of perpetrating wicked deeds with a physical power of executing their diabolical designs? People of either description will, indeed, always rarely be met with; superstition will mistake as such many who do not belong to that class, yet who can prove that they do not exist at all? I am, certainly, no enemy to reason, however I conceive it to be not less absurd obstinately to reject whatever is miraculous, than to believe it blindly. I esteem eason while it does not overstep the limits to which it is confined, as the Marquis of F* has justly observed, nor attempts to expel faith. There are supernatural things, sacred truths, which the former never can comprehend, being reserved only for the latter. Faith is hailed by noontide light, even where reason finds nothing but midnight darkness. While the latter proceeds slowly, and with uncertain steps, through a mazy labyrinth of conclusions and arguments, the former enjoys a clear immediate sight of truth, and experiences all the strength of its evidence.

(To be continued.)

HAPPINESS.

Happiness is more sought after, and with much greater avidity, than any other blessing with which this terraqueous ball is supposed is be endued. Yet, notwithstanding the eagerness with which it is pursued, none has been less substantially obtained. The reason is obvious. Mankind are dissatisfied with their respective situations in life, and content dwells not in their bosoms: their minds are satiated with what they possess; new objects hardly delight for a moment, ere fresh ones present themselves; and man, unthinking creature as he is, follows the airy phantom, promising himself perfect happiness, can he but attain another wish; but which, when acquired, proves, alas! like the former, the visionary satisfaction of an instant.

Content constitutes continual happiness; for with that sweet companion, the peasant is greater than a prince destitute of the benign blessing. The glittering, gaudy tinsel of a court, is unable to convey that real happiness to man, which the honest rustic feels at the sweet lispings of his innocent babes, and the heartfelt welcome of a faithful wife as they greet his return every evening from a hard day’s toil. Surrounded by this happy group, he sits down, breaks the bread of virtuous industry, blesses Him who gave him strength to earn the scanty meal, and lays down on the pallet of penury in peace, to arise with the morn to labour and to happiness. This life he enjoys, because he aspires to nothing above that sphere in which it has pleased Omnipotence to place him.

How few, even in any state, do we find happy? Alas! the number is by far too few. To the improper pursuit after happiness, can we only attribute the misery of mankind; daily, nay even hourly, do we see dread examples of this serious truth. But where is the eye that has not beheld, the mind that has not felt, or the heart that has not pitied, some object who has, in grasping at the shadow of happiness, lost the substance; whether it has met the observation as a culprit at the bar of a criminal court, a lunatic, a beggar, a deluded female, or a debtor in the dreary mansion of a prison? Where is the tongue but must confess, that they have lost their probity, their reason, their independence, their virtue, or their liberty, in an improper pursuit after happiness? However wrong their ideas might be, that, and that only, was the aim.

It will be asked, and with great propriety, what remedy we should apply for the prevention or cure of such an unremitting disease? We can only recommend content; not merely as the interest, but the duty of mankind. For, if man repines, at whom is it? It is at Him who in mercy infinite made man. There are few, it is presumed, if they consider this serious and important truth, who will not cease to murmur and be discontented; or they must, at least, cease to offend the Almighty, by repeating those words which his beloved Son himself hath taught us, saying, “thy will be done on earth, as it is in heaven.”

Of the GENIUS of the ARABS.

Arabia has ever been as celebrated for horses of a gentle, generous spirit, as the Arabs for their skill in training them. That this praise is not undeserved, nothing can more clearly illustrate, I conceive, than the following incident, recounted by an English gentleman, whose credit and repute are well known among his countrymen in Bengal.

Temporarily resident at Bussorah, after a trading voyage to the Gulph of Persia, Mr. T—— went, one afternoon, to pay a visit at the English factory. Whilst the Chief, with several other gentlemen besides himself, were drinking coffee in a balcony, an Arab, gallantly mounted, and his horse superbly caparisoned, galloped into the courtyard: there, for some time, he exercised his steed, displayed perfect address in the manege, curvetting, prancing, volting, wheeling, and caprioling his courser, with inimitable grace, and as much expertness in the easy management of his arms, darting a spear in the air, and recovering it again at full tilt, with other feats, equally dexterous and entertaining.

Unluckily, however, for the poor fellow, in crossing a bank and ditch, leading from the area to an adjacent field, the horse, being fatigued, fell down, and threw his rider headlong in the dust. A stream of blood gushed, at the same time, from the creature’s nostrils, and he lay extended and motionless on the ground. The Arab seemed stunned by the fall; but at length recovering, shook his ears, brushed the dust from his cloaths, replaced his turban, and approached his horse.

But no man nor pencil can express the anguish and affliction conspicuous in the man’s countenance, on beholding the animal lie in that condition. At first he raved and screamed, in a delirium of agony; then bursting into tears, kissed and embraced his horse, bewailing and bemoaning his loss in all the excess of despondency. So animated, indeed, appeared his grief, and so deep his distress, as to inspire a sympathetic affection in the bosoms of all the spectators.

The gentlemen instantly called him up, and learning that the horse had been bred from a colt in his house, and was the only support (as the man served as a monthly Sepahi in the Bashaw’s army) of his father, mother, himself, his wife, and three small children, and that the loss now deprived the whole of subsistence, they humanely raised a handsome contribution for him, immediately among themselves and their dependents, and, giving the man the money, bid him be comforted, and go and buy another horse.

With effusions of the most lively gratitude, yet not unaccompanied by sighs and sobs, the man received the bounty, and once more repaired, dejectedly, towards his horse, in order, as it should seem, to take off the trappings and furniture. But no sooner had the wily Arab repassed the ditch, than, at a word, the horse started up; the master vaulted upon his back, and rode away full speed, laughing aloud at the credulity of his staring and astonished dupes, and at the success of his own contrivance.

The HISTORY of Mrs. MORDAUNT.

[WRITTEN BY HERSELF.]

(Concluded from our last.)

Be consoled that our hearts are not tainted with evil, and that the consciousness of never committing aught offensive to innocence, hangs like a friendly shade around us, to blunt the pointed arrows of adversity. Fatigue at length overpowered the veteran, and he died under a holly tree. A tributary tear of gratitude fell from me, but I quickly supprest my feelings, and envied him his fate. The minister of the parish was a good man, and had him interred. When the rustics retired who had attended the funeral, I seated myself by the sod which covered the remains of my last friend, how often did I raise my eyes to heaven, and beseech the Supreme to take me to eternal peace. I continued lost in gloomy reveries till night surrounded me, I arose with an intention of proceeding to the next hamlet. As I walked slow and pensive, my ears were struck by a soft voice familiar to them, which came from a flower-woven arbour on the road side. I listened attentively, it was the voice of my child, amazed, doubting my own senses, I crept to the spot. She was singing a little air, which had once been a favourite of mine, there is no describing the melancholy melody with which she sung it; she was often interrupted by sighs, and her hands were raised to wipe away her tears, the beams of the moon shone around us, affording sufficient light to discern every object. She turned around and perceived me, the paleness and agony of my countenance terrified her, “Gracious Heaven!” cried she, “what do I behold?” “A miserable old man,” I exclaimed, “whose heart is broken by ingratitude and grief.” She shrieked, she would have fled, but her limbs aided not her intention, fainting she sunk at my feet, I knelt beside her, I clasped her with a kind of phrenzy to my breast, called upon her to revive, and bless a father who never ceased to regret her loss, she opened her eyes, “Alas! I am unworthy of such tenderness,” “No, my child, mercy is the sweetest attribute of heaven, to err, the weakness of humanity.” Her head fell upon my shoulder, I wept with her, my heart seemed breaking, at that moment comfort seemed fled from both for ever. By degrees I calmed her agitation, “Alas!” said she, “was it in search of such a wretch you came? oh! my father, how could I ever forget thy precepts, or deviate from the path in which you brought me up, but if penitence and remorse can palliate error, mine is lessened, from the moment of error I have been superlatively wretched, and incessantly looked back to regret that peace which can only result from unsullied innocence.” A thousand times the dear unhappy girl knelt at my feet, to implore my forgiveness, I as often assured her she had obtained it.

“Though peace and innocence,” said I, “shall no more brighten my cottage, yet pity and repentance shall render it not an unpleasing asylum, but may some signal punishment from heaven, fall upon the author of your wrongs.”

The shocks my Patty had experienced preyed upon her life, unceasing anguish like a worm in the bud, fed on her damask cheek, the glow of health, the fire of imagination, and the animation of youth were fled, and a deep melancholy seized the soul of my child, she in whom my life was wrapt, whom I had nourished with so much tenderness, lay expiring before me, like a blossom immaturely blighted, I attended her in dumb despair. A few moments before she died, she thus spoke, “Alas my father, I have overwhelmed you with sorrow, regret me not, let not those tears fall on my account, in this world all must have been misery, the blackness of despair, I go, blessed by thy forgiveness, and the promise which scripture holds out of penitence meeting mercy, a broken and contrite heart is acceptable.” Her hands were extended, her eyes closed, and she expired. The power who supported me in such trials, pardoned the first delirium of grief, in the days of my felicity I had pictured to myself such scenes of bliss, I looked forward to a prattling progeny, who would be the comfort of my old age.

“How desultory are the schemes of man, he lays plans of permanent felicity, when the whirlwind of affliction arrives, and destroys the towering edifice of creative hope.

“After those occurrences, my mind was too perturbed to allow me to attend to the duties of my function, I surrendered my living, left that part of the country, and retired to this spot, where unknown and unmolested, I may brood over my losses, and where I frequently picture to myself the terminating scene.”

Exquisite were the sensations of grief and horror, which this little tale excited in our breasts; to my feelings was added a painful degree of surprise from the name of Mordaunt, I enquired, though in accents of dread and hesitation, and learned he was the destroyer of Hume’s happiness.

Our visits were frequently repeated to the cottage of the unfortunate old man, to me they were inexpressibly soothing, from kindred grief there was derived a congenial sympathy.

Two years had rolled away since my retirement in Harley’s cottage, when I was called down one morning to a gentleman in the parlour, my heart trembled at the summons, and my tottering limbs could scarcely support me to the spot. A stranger in deep mourning met my view, I gazed attentively on him, and recollected the features of my brother, grief had so altered my form, so worn away all traces of my former self, that he knew me not, till my weak voice pronounced his name.

“Ah my sister,” cried he, “think not your brother could ever forget your gentle worth, could ever think you deserving of censure, or like the world be biassed by misfortune to forget you, a father’s interdiction prevented me ere this, visiting your retreat, that father no longer exists to oppose my intentions, he died convinced of your innocence, and breathing wishes for your felicity. Harland, the penitent Harland is no more, sensible of the injustice he had done you, he acknowledged his cruelty, and has by his death, restored you to fame, to fortune, and to your child.”

I wept as my brother spoke—my heart was opprest by a variety of emotions, and my gloomy soul turned to the untimely grave of Harland—my brother conjectured my feelings—“I see” cried he, “from what a mingled source your tears flow, but ah my sister, in this life happiness must ever receive some alloy.”

His consolations strengthened my reason in combating grief—I reflected that even if Harland lived, to me he must have been lost, since after the unfortunate rencontre between him and my husband, a connection with him would have confirmed an invidious world in every idea they had formed prejudicial to me.

He was soon struck by the charms and innocent simplicity of Louisa, her heart returned his partiality, and I had the happiness of witnessing their union.

Their happiness, the education of my child, and self-exertion, roused me from the lethargy of grief, and diffused a calm over my mind I never hoped to have experienced.

THE SCHOOL OF NATURE.

Nature presents to the imagination an inexhausted fund of rational amusement. To contemplate the inimitable works of creation, is no less instructive than pleasing. Animate as well as inanimate objects afford an abundance of entertaining ideas, equally calculated to raise in the souls of human beings the most unfeigned offerings of wonder, gratitude, and praise. The gaiety of spring, the smiles of summer, the fecundity of autumn, and the dreariness of winter, all combine to celebrate the Author of universal existence. From the most curious and precious earthly substance, down to the simplest blade of herbage, a granery is opened to satisfy the desires of, and impart delight to, rational mortals. But, notwithstanding the innumerable blessings conferred on man from above, if we attentively mark the conduct of the majority of individuals, painful as it may be to our own feelings, or those of every contemplative, virtuous, and sensible person, how few are those to be found, who are truly thankful for the mercies they enjoy? How few, indeed, who acknowledge the goodness of an omnipotent and omniscient Being! They live as if they were indebted to none for their life or their enjoyments. Unthankful and ungenerous man! why art thou so impious as to forget that incumbent gratitude, and that graceful duty, which thou owest to thy heavenly Father? Why trample on every moral obligation? why shun the precepts of pious Wisdom, and the dictates of impartial Conscience? Rouze thyself from the torpor which now envelopes thee, and learn to be thankful for those blessings which thou dost assuredly receive from above; and, in the words of the late pious Mr. Addison, testify thy acknowledgments—

Let not any one think it beneath him, or in the smallest degree derogatory to his character or sphere in life, however learned, opulent, and exalted, he may be, to retire occasionally from the bustle of the world, and to meditate in some calm and undisturbed recess, the perfections of his Maker, and the works of his hands. Believe me, the most refined pleasures are to be derived from such innocent, delightful, and laudable pursuits. The magnificent and wonderful objects of the celestial, and the curiosity and variety of the vegetable world, as well as the formation of all animals, reptiles, insects, and other productions of Nature, have properties which, if accurately viewed, yield inconceivable astonishment to the beholder. When spring, for example, returns with all it’s native beauties, as succeeding the gloomy aspect and forbidding horrors of winter; when it teems with a matchless splendour and magnificence; when its green hues and universal verdure come forth in all their pristine elegance, and enchanting attractions; and the birds warble and attune in sprightly attitudes, their respective notes, even then they are almost always either forgotten or disregarded; even then men neglect to thank the Author of life and happiness, the source of every distributive blessing. What culpable negligence is this, in rational and accountable beings! O that man would attend with docility to these important truths, and frequently reflect on the revolving seasons of the year, and the School of Nature, which would afford him an endless variety of useful and instructive lessons; and, in an iminent degree, furnish a convincing and happy demonstration of the wisdom, power, and goodness, of the Creator.

ANECDOTE.

Charles the Second asking the famous Bishop Stillingfleet, how it came to pass, that although he was informed he always preached without book elsewhere, yet he always read his Sermons before the Court? The Bishop replied, that the awe of so wise an audience, where he saw nothing that was not greatly superior to himself, made him afraid to trust his memory. “But will your majesty (continued Stillingfleet) permit me to ask you a question in my turn?---Why do you read your Speeches, when you can have no such reasons?”---“Why, truly, Doctor, (said the King) your question is a very pertinent one, and so shall be my answer.---I have asked the Parliament so often, and for so much money, that I am afraid to look them in the face.”

For the New-York Weekly Magazine.

OBSERVATION.

“Qui capit ille facit.”

“Giving advice unasked,” says Lord Chesterfield, “is a piece of rudeness; it is, in effect, declaring ourselves wiser than these to whom we give it; reproaching them with ignorance and inexperience. It is a freedom that ought not to be taken with any common acquaintance.” Notwithstanding, there are those who assume the place of preceptors, not only to their familiars, but to those with whom they have no particular acquaintance, nor can claim the least pretence to superiority.

There is also another class of people who render themselves insufferably disgusting, by a kind of blind raillery, which they employ against some person present: to whom they offer the most unpardonable insults, without saying any thing in particular that can properly be resented.

An instance of both these characters I met with, not long since, in a gentleman whom I chanced to fall in company with: and as I perceived his observations were altogether levelled at me, I shall not hesitate to offer a few remarks thereon; and, in my turn, propose a word of instruction to those who may be guilty of the like errors. Should they wish to convince any one of his faults, on honourable grounds, let them, without reserve, address the immediate person intended, with freedom and candour: for they may be assured that open reproof is better than covert insults. “Poisoned arrows,” (to use the words of a celebrated author, on another occasion) “and stabs in the dark, are not more repugnant to the laws of Humanity” than “this battery of” indirect sarcasm. Reflections, thus obliquely delivered, though clothed in the “mildest language,” give to persons of discernment and spirit “sensible” offence. Every body knows that the provokingest things are frequently uttered in the ironic style; and it is quite as certain, that the acutest sting often lurks under the softest expressions. The dagger becomes not less keen for being polished.

ETHICUS.

New-York, October 6, 1796.

For the New-York Weekly Magazine.

THE CHURCH YARD.

A Fragment.

******I walked into the Church-Yard, and placed myself near a grave that had been newly dug, in order to take a view of the different characters that approached.

—The body was deposited in the place appointed. The mourners stood near the clergyman, as he read the service. The father of the departed held a handkerchief in his hand, which he alternately applied to each eye, for the purpose of wiping off the briney tear; for they were abundantly surcharged therewith. His eye was fixed on the coffin; now it reverted to the minister: again it fell to the ground in hopeless sorrow.

The uncle next caught my attention; he also held a handkerchief in his hand.---But for the life of me I could not tell for what, unless it was that fashion demanded it. His sorrow appeared to reside no where but in his dress: and I must say, he was in no wise deficient in that point. I could not perceive that he took the least notice of the ceremony; his attention was more occupied on the things of this world. I imagined he was taking the model of a house that stood near; and it surprised me not a little that he did not take out his pocket-book, in order to note it.

In the countenance of the divine was depicted humility---It was with solemnity he fulfilled his office.

The people were departing; but the sincere mourner was still standing by the grave. The uncle had reached the gate; but suddenly he arrested his steps: he missed his fellow, and returned. He pulled out his handkerchief again, and when he stood along side his brother applied it to his eyes!——

——Shame on the hypocrite!

L. B.

October 14, 1796.

----

NEW-YORK.

MARRIED,

On Monday evening the 30th ult. by the Rev. Dr. M‘Knight, Mr. Choate, to Mrs. Sarah Young, widow of the late Mr. Ebenezer Young, all of this city.

On Wednesday evening the 8th inst. by the Rev. John Juland, Mr. Christopher Dunn, late of Yorkshire, England, to Mrs. Nancy Ferris, of Throgs Neck.

On Thursday evening the 9th inst. by the Rev. Mr. Goodhue, Mr. Elias Brevoort to Miss Margaret Painter, both of this city.

A few evenings since, by the Rev. Dr. Beach, Mr. John Doubleday, Printer, to Mrs. Odell, both of this city.

The transcriber is sorry to say that “John Doubleday, printer,” appears to have no connection with the publisher of the same name.

----

SENSATION AND PERCEPTION.

A THOUGHT.

LAVINIA.

A PASTORAL.

A JEU D’ESPRIT.

NEW-YORK: Printed by THOMAS BURLING, Jun. & Co. No. 115, Cherry-street.— Subscriptions for this Magazine (at 6s. per quarter) are taken in at the Printing-Office, and at the Circulating Library of Mr. J. FELLOWS, No. 60, Wall-Street.

The ART of HAPPINESS.

Almost every object that attracts our notice, has its bright and its dark side. He who habituates himself to look at the displeasing side, will sour his disposition, and, consequently, impair his happiness; while he who constantly beholds it on the bright side, insensibly meliorates his temper, and, in consequence of it, improves his own happiness, and the happiness of all about him.

Arachne and Melissa are two friends. They are, both of them, women in years, and alike in birth, fortune, education, and accomplishments. They were originally alike in temper too; but, by different management, are grown the reverse of each other. Arachne has accustomed herself to look on the dark side of every object. If a new poem or play makes its appearance with a thousand brilliances and but one or two blemishes, she slightly skims over the passages that should give her pleasure, and dwells upon those only that fill her with dislike. If you shew her a very excellent portrait, she looks at some part of the drapery which has been neglected, or to a hand or finger which has been left unfinished. Her garden is a very beautiful one, and kept with great neatness and elegancy: but, if you take a walk with her in it, she talks to you of nothing but blights and storms, of snails and caterpillars, and how impossible it is to keep it from the litter of falling leaves and worm-carts. If you sit down in one of her temples, to enjoy a delightful prospect, she observes to you, that there is too much wood, or too little water; that the day is too sunny, or too gloomy: that it is sultry, or windy; and finishes with a long harangue upon the wretchedness of our climate.—When you return with her to the company, in hopes of a little chearful conversation, she casts a gloom over all, by giving you the history of her own bad health, or of some melancholy accident that has befallen one of her daughter’s children. Thus she insensibly sinks her own spirits, and the spirits of all around her; and, at last, discovers, she knows not why, that her friends are grave.

Melissa is the reverse of all this. By constantly habituating herself to look only on the bright side of objects, she preserves a perpetual chearfulness in herself, which, by a kind of happy contagion, she communicates to all about her. If any misfortune has befallen her, she considers it might have been worse, and is thankful to Providence for an escape. She rejoices in solitude, as it gives her an opportunity of knowing herself; and in society, because she can communicate the happiness she enjoys. She opposes every man’s virtues to his failings, and can find out something to cherish and applaud in the very worst of her acquaintance. She opens every book with a desire to be entertained or instructed, and therefore seldom misses what she looks for. Walk with her, though it be on a heath or a common, and she will discover numberless beauties, unobserved before, in the hills, the dales, the brooms, brakes, and the variegated flowers of weeds and poppies. She enjoys every change of weather, and of season, as bringing with it something of health or convenience. In conversation, it is a rule with her never to start a subject that leads to any thing gloomy or disagreeable. You therefore never hear her repeating her own grievances, or those of her neighbours or, what is worst of all, their faults or imperfections. If any thing of the latter kind be mentioned in her hearing, she has the address to turn it into entertainment, by changing the most odious railing into a pleasant raillery.

Thus Melissa, like the bee, gathers honey from every weed; while Arachne, like the spider, sucks poison from the fairest flowers. The consequence is, that, of two tempers once very nearly allied, the one is ever sour and dissatisfied, the other always gay and chearful; the one spreads an universal gloom, the other a continual sunshine.

There is nothing more worthy of our attention, than this art of happiness. In conversation, as well as life, happiness, very often depends upon the slightest incidents. The taking notice of the badness of the weather, a North-East wind, approach of winter, or any trifling circumstance of the disagreeable kind, shall infallibly rob a whole company of its good-humour, and fling every member of it into the vapours. If, therefore, we would be happy in ourselves, and are desirous of communicating that happiness to all about us, these minutiæ of conversation ought carefully to be attended to. The brightness of the sky, the lengthening of the day, the increasing verdure of the spring, the arrival of any little piece of good news, or whatever carries with it the most distant glimpse of joy, shall frequently be the parent of a social and happy conversation. Good-manners exact from us this regard to our company. The clown may repine at the sunshine that ripens the harvest, because his turnips are burnt up by it; but the man of refinement will extract pleasure from the thunder-storm to which he is exposed, by remarking on the plenty and refreshment which may be expected from the succeeding shower.

Thus does politeness, as well as good sense, direct us to look at every object on the bright side; and, by thus acting, we cherish and improve both. By this practice it is, that Melissa is become the wisest and best-bred woman living; and, by this practice, may every person arrive at that agreeableness of temper, of which the natural and never-failing fruit is Happiness.

THE VICTIM OF MAGICAL DELUSION;
OR, INTERESTING MEMOIRS OF MIGUEL, DUKE DE CA*I*A.

UNFOLDING MANY CURIOUS UNKNOWN HISTORICAL FACTS.

Translated from the German of Tschink.

(Continued from page 267.)

The period is however arrived, when men begin to abandon themselves exclusively to the cold speculations of reason, and this fatal maxim manifests itself but too evidently in the practical life. Rarely any thing is undertaken before it is pondered and weighed most anxiously with a pusillanimous minuteness. And this is one of the chief causes of the present scarcity of great and striking actions. The sacred flame of enthusiasm extinguishes, and every energy of soul dies away along with it. While reason wastes her whole strength in barren speculations, the demands and wants of our heart remain unsatisfied, a kind of insensibility deals upon us, the mind grows pusillanimous, and all noble passions are suffocated. No, no! this is no age in which great geniuses can thrive! Reasoning has produced but very few immortal deeds; faith, however, although it should have been only the faith of man in his natural abilities, has frequently rendered impossible possible.—If so, what miracles will faith in the assistance of an omnipotent being, be able to perform? The first King of Portugal has given us the most glorious proof of the truth of this assertion: he went, as you know from history, with four thousand men against the infidels, and was opposed by five kings with four hundred thousand Moors. Terror and dismay seized his little army at this sight; however the celebrated apparition through which God promised him the victory over his enemies, revived the broken spirit of his troops. And what else but faith in this promise could have made him risk and gain a battle, in which one man had to encounter an hundred?”

“My dear Marquis, I have been interrupted again by the visit of a great prelate, and, with your permission, shall communicate to you the substance of what he has told me. The Jews, he said, have, as you will know, offered to the new Regent, on his accession to the throne, to pay a great sum of money to him, if he would grant them liberty to live and to trade in the country as external Christians, without being persecuted by the Inquisition. It would have been highly advantageous to religion, if this liberty had been granted to the Jews; for although they should have visited the Christian churches at first only for form’s sake, and observed only the external rites of worship, yet many would have been edified, and convinced of the truth of Christianity so irresistibly, that they would have seriously embraced the Christian religion. The Inquisitors themselves have intimated this to the King. However the ————, I do not know how to call him, who cares little for the propagation of faith, has refused to grant this petition of the Jews. The Inquisition has informed the Pope of it; and the holy father, who as yet has refused to acknowledge his royal authority, will now have an additional reason for not confirming the usurped dignity of a free thinker, who injures the interest of the church whenever opportunity offers. I have, however, great reason to suspect that our new King foments these dissensions designedly, for some horrid purpose. Not contented with having alienated the nation from their lawful Sovereign, he also endeavours to obtain an opportunity of alienating them from the chief of the church. O Marquis! O Duke! what gloomy prospects for all those who are resolved to live and to die in the religion of their ancestors.

“Stop,” the Marquis exclaimed, “he shall not dare to carry matters to that point; by heaven, he shall not.” My father had not yet ceased giving vent to his indignation, when the other prelate, whom I mentioned in my last letter, joined us. The two prelates were rejoiced to see each other, and concealed their sentiments so little from each other, that they both avowed their opinions of the new King without the least reserve. ‘I cannot conceive how you,’ said he, who had joined us, turning to my father and me, ‘who are sprung from royal blood, can submit to the humiliation of obeying a usurper, who will do every thing in his power to humble your family as much as possible. Don’t you perceive that he confers the highest dignities on other people, while he, out of a cowardly policy, keeps his nearest relations at a distance, and in profound submission? The King of Spa—n knows your merits, and is capable of rewarding them properly. Who would not rather hold an important office under the greatest Monarch, than live in inactivity and obscurity, under the most insignificant King in Europe? These are the sentiments of many nobles who are still firmly attached to their old lawful Sovereign.’

“Dear Marquis, my heart is deeply afflicted, and strange ideas are crossing my head. What must I do? Alumbrado says nothing, but commit every thing to the paternal care of God.

“To day I received your letter, in which you reproach me for my long silence. I am, however, not sorry that my letter, which I wanted to send eight days ago, has been kept back through negligence, for now I shall be able to conclude it with the relation of a most extraordinary incident.