panions, from any observations they could make on him, self: for his impudence soon recovered him from his surprise, insomuch that he answered all their questions with an innocent face, and an assured look. The Pyrandrians, finding it impossible to draw him out from the intricate recesses, and dark lurking-places, which his manifold hypocrisy and impudence afforded him, ordered his lanthorn to be opened, in hopes of making a full discovery from thence: but they spent a great deal of time, to no purpose, in searching for a door. After handing it about, and examining it one by one, they were obliged to use violence to it.

Upon breaking it open, such a pestilential vapour issued from the fracture, as made the lamps, for a moment or two, burn blue, and seized the heads of all that were present, with an unaccountable giddiness: but, upon its going off immediately, they could observe no light in the lanthorn, nor any room for a lamp or candle; for the whole was stuffed with implements of various kinds, which they drew out and examined one after another. First came forth a large packet, with the word New-light' wrote upon it in capital letters, and round the word, the figures of the sun, moon, stars, and other luminous bodies, with rays, and large encomiums interspersed upon the nature and excellence of light. Upon breaking this open, it appeared to be only the covering of several other packets contained within it, and was all painted with clouds on the inside. The first of the lesser packets had Truth' wrote on it, and underneath a naked woman held a balance, one scale of which was immersed in a cloud, while the sun shone brightly on the other; upon opening this, there was found another, with 'Sophistry' wrote upon it, and a figure with two faces peeping from behind the curtain; and this, again, being open, was found full of fine dust, which, by the least breath of the by-standers, arose like smoke, and, for some time, so far prevailed upon the lamps, as to render what passed almost invisible. The next packet that was displayed, had Nature' wrote upon it, and, underneath, the figure of a savage Pyrandrian, frisking on his hands and feet, and hastening with pleasure and eagerness in his countenance, towards a herd of four-footed animals, that appeared at a distance. Within, it was daubed with obscene and drunken

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figures, and rude battles of naked Pyrandrians, tearing each other with their teeth. It contained another that had 'Pleasure' wrote on the outside, and Vice' within, and was filled with dung.

The last packet had 'Liberty' wrote upon it, with the picture of a war-horse bounding over a wall, while his rider grovelled at some distance behind him, with the saddle, bridle, and other furniture lying in confusion round him. On the inside appeared the figure of a hydra, whose hundred heads, armed with fire and stings, waged furious war with each other, and in the void spaces among the heads, was wrote, ' Libertinism and Anarchy.' It contained only a medley of small books, and warlike weapons, cut in wood, that looked like an arsenal and a library huddled together. It was observed, that on one of the books, these words were carved, 'Darkness to be felt.' Such were the contents of the packets. The rest of the lanthorn was filled with daggers, poisons, pick-locks, rope-ladders, and all the various instruments with which night-enterprises and dark designs are wont to be carried on. By the anatomy of this lanthorn, as it was called, it appeared what kind of people the Augenei were, and an edict was forthwith published by the Pyrandrians, forbidding all manner of commerce or conversation with them, under this penalty, That whosoever should transgress the edict, should have his lamp forthwith quenched, and be for ever expelled the luminous assembly.

ALLUSION XI.

AMONG the numbers of wealthy Romans who in the Julian and Augustan ages retired to the stately villas they had built in Campania for their pleasure, there was one, who, betaking himself to a philosophical life, exchanged all he was worth at Rome for a moderate parcel of ground not far from Baiæ. The improvements he made on this spot, which was one of the most fertile in the world, were rather designed for use than ornament, and had some resemblance to those he made in his mind, which were

altogether in order to virtue. He believed that human happiness was to be obtained by keeping both the mind and body close to nature and reason, and that we make ourselves miserable in proportion to the superfluous nicety of houses, tables, and dress, with which we treat our bodies, and the curious refinements in knowledge, to which the more learned accustom their minds. He was an enemy to luxury of all kinds, as well that which consists in superfluous learning, as unnecessary riches. It was for this reason that he laid it down to himself as a law never to be dispensed with, that he and his family should by their industry in the summer provide only what was necessary during the ensuing year, with some little overplus in case of accidents or disappointments in the next succeeding crop. By this means being kept always busy, he avoided all the mischiefs that are incident to an idle life, together with the perplexities and errors that naturally arise from study and speculation. This method, however singular it may seem, gave him health and contentment, and those a long life. But finding at last that he must yield to the common lot of all men, he called his two sons Syngenes and Tycherus to him, and spoke to them in the following

manner.

"My sons, hear the last commands of your dying father, and remember them as a hereditary secret, from whence you may draw health of body, peace of mind, and length of days, as I have done. As I perceive all things in this great body of the Roman empire degenerating apace, and tending headlong to that state of luxury and corruption that never fails to ruin the happiness of individuals, as well as the strength of commonwealths, so I have lived myself, and out of my tender regard to my dear children, would have you live by other maxims than those of your contemporary Romans. I have left my estate so equally divided between you, that one will have no reason to envy the other, either for the greater quantity or fertility of his portion. Each with proper industry will have enough to support a numerous family in plenty. Beware therefore of ever endeavouring to enlarge your patrimonies, for that may be attended with injustice and violence, and it would be folly to expose yourselves to temptations, since I have

left you a competency. I have designedly made you possessors only of what is sufficient, although I might have amassed a much ampler fortune, that your sustenance may depend upon industry, the mother of virtue and happiness. Since you have only enough, take care therefore to keep it entire. With my will I leave you a written summary of my economy, in which you will find the best rules that can possibly be laid down for the cultivation of this particular piece of ground. If you observe them carefully, you shall abound, and be happy; if you neglect them, you shall be poor and miserable. Remember what a long and happy life they have given me; and observe how wretched and short-lived the rest of mankind are generally rendered, by following maxims of a contrary nature.

Soon after the decease of their father, Syngenes and Tycherus took possession of their several estates. While Tycherus, full of his father's example, and directed by his rules of agriculture, gave the necessary application to the provision of food for his family; he observed that his brother Syngenes suffered his land to lie wholly untilled. Their conduct was as different, as if they had not been educated in the same family, or, as if their father had brought them up in, and bequeathed to them at his death, the observation of quite contrary maxims. Tycherus was always employed either in repairing his house, or cultivating his grounds; and was never seen abroad in the fields, without a hatchet, a rake, a sickle, or some other instrument of husbandry; whereas, Syngenes seldom stirred abroad; and when he did, was observed to saunter about with his arms stuck idly in his bosom, or with a crooked stick in his hand, gathering the wild fruit that this hedge or that coppice afforded. They happened to meet one day, and Tycherus asked his brother, why he did not plough his ground, nor repair his fences, as his father had done before him? putting him in mind that the season was pretty far advanced, and that seed-time would soon be over; and, I care not, said Syngenes, if harvest were at hand, I should then gather in my crop.

Tycherus. I am afraid you will find it a very scanty one, unless you plough and sow for it.

Syngenes. It is prejudice of education that makes you think so.

Tycherus. And pray what is it makes you think that you can possibly reap without sowing? I am sure our father, who was the best farmer in the neighbourhood, did not think as you do.

Syngenes. But I am no more tied down to his way of thinking, now that I am at liberty to act for myself, than he was to that of his father, who spent his life under arms.

Tycherus. I do not say you are, any farther than his maxims and example appear expedient and beneficial to yourself. But I imagine you will find his way of cultivating and sowing his grounds, as necessary to eating and drinking and wearing of clothes.

Syngenes. Perhaps not. I think some of my father's principles very right, and others as wrong; and of those again that are right, some may do very well for one man's purpose, that would ruin another. This first maxim indeed, that he should follow nature and reason in order to be happy, I greatly approve of; as for the rest they seem to be either foreign or false.

Tycherus. False! pray give an instance.

Syngenes. Why, can any thing be more absurd than to suppose, as he did, that labour is necessary to happiness, and pains-taking to the enjoyment of pleasure; by which he makes a drudge and a slave of man, who is the lord of the creation. Our vassals, the inferior animals, who keep nearer to nature, are to live at large truly, and to be fed and clothed without care or trouble, while their sovereign must moil and muddle in the earth, and stooping down from his erect and regal posture, pay the sweat of his magisterial brow for every morsel he is to put into his mouth. How consists this with the harmony and good order of things?

Tycherus. Aye, I was afraid it would come to this. Brother! Brother! you do very ill to read those books of vain philosophy that fill your head with these whims. Our wise father used to observe to us, that there is as great madness in the refinements of philosophy, as folly in the ways and fashions of the world, and that they are alike far from nature and reason. He was wont to tell us, that with respect