South America was brought under their dominion. No wild native repented of becoming a subject to such a government, where nothing but virtue appeared, both in prince and people; and where the sway was so gentle that the governors behaved as parents, and the people as chil dren.

The history of Guanacava, the last of the Yncas of this kingdom, shows how affectionately these kings were beloved by their subjects. Guanacava was engaged in an expedition, with his army to Quinto, in order to reduce the country, the road to which was almost impracticable, on account of high rocks and deep valleys; but having happily reduced Quinto, his subjects, to facilitate his return, voluntarily undertook the immense labour of levelling the road, by cutting through the rocks, and filling up the valleys, for many miles together. And, finding their king took delight in this province, they voluntarily and cheerfully made a new road, with the same labour and difficulty on the other side, that he might have the pleasure of going by the one and returning by the other; both of which he constantly found strewed with green branches and fresh flowers. I pass over other manifestations of the tender regard which the Peruvians had for their kings, and the numerous particulars which show how happy they both were in such a paternal government. It is scarcely possible to read, without tears, that such a country as this should be ravaged by the Spaniards. Nothing can be more moving and afflicting, than to see savage Europeans go about to reform a people, who set them a genuine example of virtue worthy of imitation..

Indeed, I should not advise other founders to use the same means as Manco Capac did; because he built upon an unwarranted and fabulous pretension. But other lau⚫

dable means might be used for the same purpose, capable of producing as good effects.-Ibid.

CLI.

How to Reform Mankind.—There is no way but one to reform men, and that is to render them happier. It is good and easy to enfeeble vice by bringing men nearer to each other, and by rendering them thus more happy. All the sciences, indeed, are still in a state of infancy; but that of rendering men happy has not so much as seen the light yet, even in Christendom.-St. Pierre's Studies of Nature.

CLII.

Of Fanatics. It appears as hopeless to reclaim a fanatic by persuasion as to convince a heretic by stripes. It is fruitless to dispute where men are not agreed upon principles. A fanatic is singly guided by his own internal motive or instinct, which he terms his conscience and his call. He lays no stress upon his understanding, and therefore it is idle to reason with him. A different kind of cure is hereby required from that to be used with a heretic. A physician, in this case. may be more successful than a divine. I take fanaticism for a real disease, or a kind of bypochondriacal affection. Experience shows, that those we commonly call the enlightened, have usually their bodies overloaded with bile and corrupted humours. Many fanatics have been cured by medicines so as totally to lose their gifts of prophecy or commissions, and again become sound members of the community.Reflector.

CLIII.

On a Moral Sense.-It is observable that the advocates

for a moral sense, confine their ideas entirely to moral principles and conduct, imagining that moral agency is thus honoured with a peculiar faculty correspondent to its superior importance; but the arguments by which they support the tenet, are equally applicable to other mental sensations, or as it were percussions of sentiment, as well as those which are strictly moral; and these are extremely numerous. A sense of honour, the blush of shame, áre as quick and vigorous as any which arise from moral - causes. There is a sense of dignity, a sense of meanness, a sense of propriety, of impropriety, as instantaneous in its influence, where the action is not virtuous or vicious. A high sense of honour is sometimes in league with injustice and murder. It glows in the breast of the gamester, who defrauds an honest tradesman, in order to pay his debts of honour to a noted sharper. It calls forth the duellist into the field, and compels him to shed the blood of his intimate friend. There is also a religious sense highly injurious to human happiness, and impelling to actions which reason loudly condemns. It impels the deluded votary to submit to every horror, from an imperious sense of duty. This has inspired a persevering resolution in a Faquir to clench his fist until his nails have grown through the palm of his hand; to stiffen himself into parcular attitudes for life; to throw himself under the chariot wheels of his tremendous deity, with all the transports of animated devotion. It may also be urged that if the sudden effect produced upon a percipient, in moral subjects, be an evidence of a distinct mental sense, why may we not suspect that there may be an immoral sense? for it frequently happens, under the impetuosity of the passion, that sentiments and sensations instantaneously arise, not without consulting, but contrary to the dictates of reason.

Unchaste desires, cowardice, or a pusillanimous sense of danger, an implacable sense of revenge, calling aloud for exemplary punishment, are as prompt in their influence as the approbation of virtuous, or the disapprobation of vicious actions. And it may be that when these passions subside, they will gave place to a quick and painful sense of shame, fear, and remorse.

Thus, however specious the doctrine of a moral sense may appear, upon a partial view of it, powerful are the objections which point themselves to a minute examiner. -Cogan's Ethical Questions.

CLIV.

Advantages of Conversation.-Conversation calls out into light what has been lodged in all the recesses and secret chambers of the soul. By occasional hints and incidents it brings old useful notions into remembrance: it unfolds and displays the hidden treasure of knowledge, with which reading, observation, and study, had before furnished the mind. By mutual discourse the soul is awakened and allured to bring forth its hoards of knowledge, and it learns how to render them most useful to mankind. A man of vast reading, without conversation, is like a miser who lives only to himself.-Watts on the Mind.

CLV.

Life. Though we seem grieved at the shortness of life in general, we are wishing every period of it at an end. The minor longs to be of age; then to be a man of business; then to make up an estate; then to arrive at ho nours; then to retire.-Spectator.

CLVI.

Errors of the Multitude. The multitude judge almost constantly wrong on all subjects that lie in the least out of the common way. They follow one another, like a flock of sheep, and not only go wrong themselves, but make those who are wiser ashamed to go right. And yet it is not prudent to be singular in matters of inferior consequence.-Burgh's Human Nature.

CLVII.

An overbearing Temper.-Nothing shows a greater abjectness of spirit, than an overbearing temper appearing in a person's behaviour to inferiors. To insult or abuse those who dare not answer again, is as sure a mark of cowardice, as it would be to attack with a drawn sword a woman or a child. And wherever you see a person given to insult his inferiors you may assure yourself he will creep to his su periors; for the same baseness of mind will lead him to act the part of a bully to those who cannot resist, and of a coward to those who can. But though servants and other dependents may not have it in their power to retort, in the same taste, the injurious usage. they receive from their superiors, they are sure to be even with them by the contempt they themselves have for them, and the character they spread abroad of them through the world. Upon the whole, the proper behaviour to inferiors is, to treat them with generosity and humanity; but by no means with familiarity on one hand, or insolence on the other.-Ibid.

CLVIII.

Of Talkativeness.-Talkativeness, in some men, pro