every one sees through; simplicity pleases us, by showing us at once that it is what it appears to be. In the former there is a duplicity of character, that which is natural, and that which is assumed; in the latter there is unity of character, and that perfectly natural and undisguised: the one creates suspicion, by endeavouring to impose on us; the other excites confidence, by its appearing totally devoid of art.

(5) The folly of affectation is still greater when we reflect on the little we can gain by it, and the loss we are sure to sustain. By endeavouring to shine in borrowed robes for a moment, we incur the disgrace of poverty and contempt for our whole Ives. The abilities we really possess, however mean, if honestly exercised, will be sure to gain us a proper degree of respect; while those which we only counterfeit will not bear examination, and when examined will certainly expose us to derision.

(6) In short, as Dr. Johnson excellently illustrates this subject, the possessor of humble virtues, when compared with him who affects greater excellencies than he is entitled to, is like a small cottage of stone

(5) Affectation is a folly by which we gain nothing but con

tempt.

(6) An affected character aptly compared to a palace built of ice.

to the palace raised with ice by the Empress of Russia; it was for a while splendid and luminous, but the first sunshine melted it to nothing.

(7) Young people, therefore, who are the most liable to be seduced into affectation, should be the most careful to guard against it. Simplicity and artlessness, as they are the most natural to youth, are its greatest ornaments; but if once affectation takes possession of the character, it will be sure to tarnish it, and render even youth, beauty, and every commendable quality, disgusting and contemptible..

33. On the Evils of Obstinacy,

OBSTINACY is a pertinacious and stubborn perseverance in any opinion or course of action we have once adopted, however absurd and destructive in its consequences.

(1) This unhappy error often arises from a strong desire of appearing consistent, and a shame of acknowledging ourselves to be in the wrong. It is one.

(7) Affectation tarnishes the most shining qualities,
(1) Obstinacy assumes the semblance of a virtues

of those vices which cheats us with a semblance of Virtue. Its opposite disposition, Versatility, is so contemptible, and Constancy, which it resembles, is so laudable, that it is no wonder that even welldisposed minds have not courage enough to change for the better, and, for fear of appearing inconstant, become obstinate.

(2) Thus the most common foundation of Ob. stinacy is Pride. When we are conscious of having no real good qualities to value ourselves upon, we are willing to catch at the shadow of one. This is a fault which may be traced through the several stages of life; from the boy at school to the miser on his death-bed. How often do we find a boy, of good dispositions in other respects, continue obstinate under the lash, because he is ashamed of being thought cowardly and inconsistent! How frequently do we meet with young people inflexible under reproof, and obstinately reject the advice of their friends, because altering their course would imply their inferiority! What more common than to see men, who have adopted a false opinion, defend the cause they have once taken up with the weakest

(2) Obstinacy, under the disguise of Steadiness, the vice of every stage of life.

and most frivolous arguments, rather than yield to conviction, because this would destroy their selfsufficiency: and when obstinacy has accompanied a man through the former stages of life, it cannot be expected it should quit him in age, when the mind is apt to grow as rigid and inflexible as the body: and accordingly we too frequently find a dying father continue obstinate against the remonstrances of his friends, and disinherit his nearest and dearest relations, because he will not be thought weak and feeble-minded.

(3) Thus pride and self-sufficiency cheat us through life, and we become dupes to our own blindness, in supposing that others do not see our weakness, because we ourselves refuse to acknowledge it. In short, truth, and nothing but truth, is what we ought obstinately to adhere to; for if we are obstinately attached to error, as sure as truth and falsehood are different things, our misfortunes in life will be in exact proportion to our obstinacy.

(3) Truth alone can make Obstinacy laudable.

34. On Independence.

(1) INDEPENDENCE, in the largest and most unlimited sense, is, to created beings, a state impossible. No being is perfectly independent but the one Supreme Being: all other beings, by their very nature, are dependent in the first place on their Creator, and in the second on their fellow-creatures; from whose good will and assistance they derive their chief happiness.

(2) This dependence, however, consists in a mutual interchange of good offices; in such a suitable return of favours received, as makes each party obliged to the other, and at the same time leaves each other independent. This kin! of dependence we find in different countries that trade in commodities which are necessary to both; by which means they become useful, but not indebted to each other.

(3) But the most general sense of independence is that of property. The circulating medium called

(1) No being perfectly independent but God.

(2) The dependence created by trade, a kind of independence. (3) Pecuniary dependence the most humiliating of any.