I shall early cultivate my daughter's judgment, to prevent her from being wilful or positive; I shall leave her to choose for herself in all those trifles upon which the happiness of childhood depends; and I shall gradually teach her to reflect upon the consequences of her actions, to compare and judge of her feelings, and to compute the morn and evening to her day.—I shall thus, I hope, induce her to reason upon all subjects, even upon matters of taste, where many women think it sufficient to say, I admire; or, I detest:—Oh, charming! or, Oh, horrible!—People who have reasons for their preferences and aversions, are never so provokingly zealous in the support of their own tastes, as those usually are who have no arguments to convince themselves or others that they are in the right.

But you are apprehensive that the desire to govern, which women show in domestic life, should obtain a larger field to display itself in public affairs.—It seems to me impossible that they can ever acquire the species of direct power which you dread: their influence must be private; it is therefore of the utmost consequence that it should be judicious.—It was not Themistocles, but his wife and child, who governed the Athenians; it was therefore of some consequence that the boy who governed the mother, who governed her husband, should not be a spoiled child; and consequently that the mother who educated this child should be a reasonable woman. Thus are human affairs chained together; and female influence is a necessary and important link, which you cannot break without destroying the whole.

If it be your object, my dear sir, to monopolize power for our sex, you cannot possibly secure it better from the wishes of the other, than by enlightening their minds and enlarging their views: they will then be convinced, not by the voice of the moralist, who puts us to sleep whilst he persuades us of the vanity of all sublunary enjoyments, but by their own awakened observation: they will be convinced that power is generally an evil to its possessor; that to those who really wish for the good of their fellow-creatures, it is at best but a painful trust.—The mad philosopher in Rasselas, who imagined that he regulated the weather and distributed the seasons, could never enjoy a moment's repose, lest he should not make "to the different nations of the earth an impartial dividend of rain and sunshine."—Those who are entrusted with the government of nations must, if they have an acute sense of justice, experience something like the anxiety felt by this unfortunate monarch of the clouds.

Lord Kenyon has lately decided that a woman may be an overseer of a parish; but you are not, I suppose, apprehensive that many ladies of cultivated understanding should become ambitious of this honour.—One step farther in reasoning, and a woman would desire as little to be a queen or an empress, as to be the overseer of a parish.—You may perhaps reply, that men, even those of the greatest understanding, have been ambitious, and fond even to excess of power. That ambition is the glorious fault of heroes, I allow; but heroes are not always men of the most enlarged understandings—they are possessed by the spirit of military adventure—an infectious spirit, which men catch from one another in the course of their education:—to this contagion the fair sex are not exposed.

At all events, if you suppose that women are likely to acquire influence in the state, it is prudent to enlighten their understandings, that they may not make an absurd or pernicious use of their power. You appeal to history, to prove that great calamities have ensued whenever the female sex has obtained power; yet you acknowledge that we cannot with certainty determine whether these evils have been the effects of our trusting them with liberty, or of our neglecting previously to instruct them in the use of it:—upon the decision of this question rests your whole argument. In a most awful tone of declamation, you bid me follow the history of female nature, from the court of Augustus to that of Lewis XIVth, and tell you whether I can hesitate to acknowledge, that the liberty and influence of women have always been the greatest during the decline of empires.—But you have not proved to me that women had more knowledge, that they were better educated, at the court of Augustus, or during the reign of Lewis XIVth, than at any other place, or during any other period of the world; therefore your argument gains nothing by the admission of your assertions; and unless I could trace the history of female education, it is vain for me to follow what you call the history of female nature.

It is, however, remarkable, that the means by which the sex have hitherto obtained that species of power which they have abused, have arisen chiefly from their personal, and not from their mental qualifications; from their skill in the arts of persuasion, and from their accomplishments; not from their superior powers of reasoning, or from the cultivation of their understanding. The most refined species of coquetry can undoubtedly be practised in the highest perfection by women, who to personal graces unite all the fascination of wit and eloquence. There is infinite danger in permitting such women to obtain power without having acquired habits of reasoning. Rousseau admires these sirens; but the system of Rousseau, pursued to its fullest extent, would overturn the world, would make every woman a Cleopatra, and every man an Antony; it would destroy all domestic virtue, all domestic happiness, all the pleasures of truth and love.—In the midst of that delirium of passion to which Antony gave the name of love, what must have been the state of his degraded, wretched soul, when he could suspect his mistress of designs upon his life?—To cure him of these suspicions, she at a banquet poisoned the flowers of his garland, waited till she saw him inflamed with wine, then persuaded him to break the tops of his flowers into his goblet, and just stopped him when the cup was at his lips, exclaiming—"Those flowers are poisoned: you see that I do not want the means of destroying you, if you were become tiresome to me, or if I could live without you."—And this is the happy pair who instituted the orders of The inimitable lovers!—and The companions in death![1]

[Footnote 1: Vide Plutarch.]

These are the circumstances which should early be pointed out, to both sexes, with all the energy of truth: let them learn that the most exquisite arts of the most consummate coquette, could not obtain the confidence of him, who sacrificed to her charms, the empire of the world. It is from the experience of the past that we must form our judgment of the future. How unjustly you accuse me of desiring to destroy the memory of past experiments, the wisdom collected by the labour of ages! You would prohibit this treasure of knowledge to one-half of the human species; and I on the contrary would lay it open to all my fellow-creatures.—I speak as if it were actually in our option to retard or to accelerate the intellectual progress of the sex; but in fact it is absolutely out of our power to drive the fair sex back to their former state of darkness: the art of printing has totally changed their situation; their eyes are opened,—the classic page is unrolled, they will read:—all we can do is to induce them to read with judgment—to enlarge their minds so that they may take a full view of their interests and of ours. I have no fear that the truth upon any subject should injure my daughter's mind; it is falsehood that I dread. I dread that she should acquire preposterous notions of love, of happiness, from the furtive perusal of vulgar novels, or from the clandestine conversation of ignorant waiting-maids:—I dread that she should acquire, even from the enchanting eloquence of Rousseau, the fatal idea, that cunning and address are the natural resources of her sex; that coquetry is necessary to attract, and dissimulation to preserve the heart of man.—I would not, however, proscribe an author, because I believe some of his opinions to be false; I would have my daughter read and compare various books, and correct her judgment of books by listening to the conversation of persons of sense and experience. Women may learn much of what is essential to their happiness, from the unprejudiced testimony of a father or a brother; they may learn to distinguish the pictures of real life from paintings of imaginary manners and passions which never had, which never can have, any existence.—They may learn that it is not the reserve of hypocrisy, the affected demeanour either of a prude or a coquette, that we admire; but it is the simple, graceful, natural modesty of a woman, whose mind is innocent. With this belief impressed upon her heart, do you think, my dear friend, that she who can reflect and reason would take the means to disgust where she wishes to please? or that she would incur contempt, when she knows how to secure esteem?—Do you think that she will employ artifice to entangle some heedless heart, when she knows that every heart which can be so won is not worth the winning?—She will not look upon our sex either as dupes or tyrants; she will be aware of the important difference between evanescent passion, and that affection founded upon mutual esteem, which forms the permanent happiness of life.

I am not apprehensive, my dear sir, that Cupid should be scared by the helmet of Minerva; he has conquered his idle, fears, and has been familiarized to Minerva and the Muses;

"And now of power his darts are found, Twice ten thousand times to wound[1]."

[Footnote 1: See the introduction of Cupid to the Muses and Minerva, in a charming poem of Mrs. Barbauld's—"The origin of song-writing.'"—Would it not afford a beautiful subject for a picture?]

That the power of beauty over the human heart is infinitely increased by the associated ideas of virtue and intellectual excellence has been long acknowledged.—A set of features, however regular, inspire but little admiration or enthusiasm, unless they be irradiated by that sunshine of the soul which creates beauty. The expression of intelligent benevolence renders even homely features and cheeks of sorry grain[1] agreeable; and it has been observed, that the most lasting attachments have not always been excited by the most beautiful of the sex. As men have become more cultivated, they have attended more to the expression of amiable and estimable qualities in the female countenance; and in all probability the taste for this species of beauty will increase amongst the good and wise. When agreeable qualities are connected with the view of any particular form, we learn to love that form, though it may have no other merit. Women who have no pretensions to Grecian beauty may, if their countenances are expressive of good temper and good sense, have some chance of pleasing men of cultivated minds.—In an excellent Review[2] of Gillier's Essays on the Causes of the Perfection of Antique Sculpture, which I have just seen, it is observed, that our exclusive admiration of the physiognomy of the Greeks arises from prejudice, since the Grecian countenance cannot be necessarily associated with any of the perfections which now distinguish accomplished or excellent men. This remark in a popular periodical work shows that the public mind is not bigoted in matters of taste, and that the standard is no longer supposed to be fixed by the voice of ancient authority. The changes that are made in the opinions of our sex as to female beauty, according to the different situations in which women are placed, and the different qualities on which we fix the idea of their excellence, are curious and striking. Ask a northern Indian, says a traveller who has lately visited them, ask a northern Indian what is beauty? and he will answer, a broad flat face, small eyes, high cheek bones, three or four broad black lines across each cheek, a low forehead, a large broad chin, a clumsy hook nose, &c. These beauties are greatly heightened, or at least rendered more valuable, when the possessor is capable of dressing all kinds of skins, converting them into the different parts of their clothing, and able to carry eight or ten stone in summer, or haul a much greater weight in winter.—Prince Matanabbee, adds this author, prided himself much upon the height and strength of his wives, and would frequently say, few women could carry or haul heavier loads. If, some years ago, you had asked a Frenchman what he meant by beauty, he would have talked to you of l'air piquant, l'air spirituel, l'air noble, l'air comme il faut, and he would have referred ultimately to that je ne scais quoi, for which Parisian belles were formerly celebrated.—French women mixed much in company, the charms of what they called esprit were admired in conversation, and the petit minois denoting lively wit and coquetry became fashionable in France, whilst gallantry and a taste for the pleasures of society prevailed. The countenance expressive of sober sense and modest reserve continues to be the taste of the English, who wisely prefer the pleasures of domestic life.—Domestic life should, however, be enlivened and embellished with all the wit and vivacity and politeness for which French women were once admired, without admitting any of their vices or follies. The more men of literature and polished manners desire to spend their time in their own families, the more they must wish that their wives and daughters may have tastes and habits similar to their own. If they can meet with conversation suited to their taste at home, they will not be driven to clubs for companions; they will invite the men of wit and science of their acquaintance to their own houses, instead of appointing some place of meeting from which ladies are to be excluded. This mixture of the talents and knowledge of both sexes must be advantageous to the interests of society, by increasing domestic happiness.—Private virtues are public benefits: if each bee were content in his cell, there could be no grumbling hive; and if each cell were complete, the whole fabric must be perfect.

[Footnote 1: Milton.] [Footnote 2: Appendix to Monthly Review, from January 1798, page 516.]

When you asserted, my dear sir, that learned men usually prefer for their wives, women rather below than above the standard of mental mediocrity, you forgot many instances strongly in contradiction of this opinion.—Since I began this letter, I met with the following pathetic passage, which I cannot forbear transcribing:

"The greatest part of the observations contained in the foregoing pages were derived from a lady, who is now beyond the reach of being affected by any thing in this sublunary world. Her beneficence of disposition induced her never to overlook any fact or circumstance that fell within the sphere of her observation, which promised to be in any respect beneficial to her fellow-creatures. To her gentle influence the public are indebted, if they be indeed indebted at all, for whatever useful hints may at any time have dropped from my pen. A being, she thought, who must depend so much as man does on the assistance of others, owes, as a debt to his fellow-creatures, the communication of the little useful knowledge that chance may have thrown in his way. Such has been my constant aim; such were the views of the wife of my bosom, the friend of my heart, who supported and assisted me in all my pursuits.—I now feel a melancholy satisfaction in contemplating those objects she once delighted to elucidate."[1]

[Footnote 1: J. Anderson—Essay on the Management of a Dairy]

Dr. Gregory, Haller, and Lord Lyttleton, have, in the language of affection, poetry, and truth, described the pleasures which men of science and literature enjoy in an union with women who can sympathize in all their thoughts and feelings, who can converse with them as equals, and live with them as friends; who can assist them in the important and delightful duty of educating their children; who can make their family their most agreeable society, and their home the attractive centre of happiness.

Can women of uncultivated understandings make such wives or such mothers?



LETTERS

OF

JULIA AND CAROLINE.

No penance can absolve their guilty fame, Nor tears, that wash out guilt, can wash out shame.

PRIOR.

LETTER I.

JULIA TO CAROLINE.

In vain, dear Caroline, you urge me to think; I profess only to feel.

"Reflect upon my own feelings! Analyze my notions of happiness! explain to you my system!"—My system! But I have no system: that is the very difference between us. My notions of happiness cannot be resolved into simple, fixed principles. Nor dare I even attempt to analyze them; the subtle essence would escape in the process: just punishment to the alchymist in morality!

You, Caroline, are of a more sedate, contemplative character. Philosophy becomes the rigid mistress of your life, enchanting enthusiasm the companion of mine. Suppose she lead me now and then in pursuit of a meteor; am not I happy in the chase? When one illusion vanishes, another shall appear, and, still leading me forward towards an horizon that retreats as I advance, the happy prospect of futurity shall vanish only with my existence.

"Reflect upon my feelings!"—Dear Caroline, is it not enough that I do feel?—All that I dread is that apathy which philosophers call tranquillity. You tell me that by continually indulging, I shall weaken my natural sensibility;—are not all the faculties of the soul improved, refined by exercise? and why shall this be excepted from the general law?

But I must not, you tell me, indulge my taste for romance and poetry, lest I waste that sympathy on fiction which reality so much better deserves. My dear friend, let us cherish the precious propensity to pity! no matter what the object; sympathy with fiction or reality arises from the same disposition.

When the sigh of compassion rises in my bosom, when the spontaneous tear starts from my eye, what frigid moralist shall "stop the genial current of the soul?" shall say to the tide of passion, So far shall thou go, and no farther?—Shall man presume to circumscribe that which Providence has left unbounded?

But oh, Caroline! if our feelings as well as our days are numbered; if, by the immutable law of nature, apathy be the sleep of passion, and languor the necessary consequence of exertion; if indeed the pleasures of life are so ill proportioned to its duration, oh, may that duration be shortened to me!—Kind Heaven, let not my soul die before my body!

Yes, if at this instant my guardian genius were to appear before me, and offering me the choice of my future destiny; on the one hand, the even temper, the poised judgment, the stoical serenity of philosophy; on the other, the eager genius, the exquisite sensibility of enthusiasm: if the genius said to me, "Choose"—the lot of the one is great pleasure, and great pain—great virtues, and great defects—ardent hope, and severe disappointment—ecstasy, and despair:—the lot of the other is calm happiness unmixed with violent grief—virtue without heroism—respect without admiration—and a length of life, in which to every moment is allotted its proper portion of felicity:—Gracious genius! I should exclaim, if half my existence must be the sacrifice, take it; enthusiasm is my choice.

Such, my dear friend, would be my choice were I a man; as a woman, how much more readily should I determine!

What has woman to do with philosophy? The graces flourish not under her empire: a woman's part in life is to please, and Providence has assigned to her success, all the pride and pleasure of her being.

Then leave us our weakness, leave us our follies; they are our best arms:—

"Leave us to trifle with more grace and ease, Whom folly pleases and whose follies please"

The moment grave sense and solid merit appear, adieu the bewitching caprice, the "lively nonsense," the exquisite, yet childish susceptibility which charms, interests, captivates.—Believe me, our amiable defects win more than our noblest virtues. Love requires sympathy, and sympathy is seldom connected with a sense of superiority. I envy none their "painful pre-eminence." Alas! whether it be deformity or excellence which makes us say with Richard the Third,

"I am myself alone!"

it comes to much the same thing. Then let us, Caroline, content ourselves to gain in love, what we lose in esteem.

Man is to be held only by the slightest chains; with the idea that he can break them at pleasure, he submits to them in sport; but his pride revolts against the power to which his reason tells him he ought to submit. What then can woman gain by reason? Can she prove by argument that she is amiable? or demonstrate that she is an angel?

Vain was the industry of the artist, who, to produce the image of perfect beauty, selected from the fairest faces their most faultless features. Equally vain must be the efforts of the philosopher, who would excite the idea of mental perfection, by combining an assemblage of party-coloured virtues.

Such, I had almost said, is my system, but I mean my sentiments. I am not accurate enough to compose a system. After all, how vain are systems, and theories, and reasonings!

We may declaim, but what do we really know? All is uncertainty—human prudence does nothing—fortune every thing: I leave every thing therefore to fortune; you leave nothing. Such is the difference between us,—and which shall be the happiest, time alone can decide. Farewell, dear Caroline; I love you better than I thought I could love a philosopher.

Your ever affectionate

JULIA.

* * * * *

LETTER II.

CAROLINE'S ANSWER TO JULIA.

At the hazard of ceasing to be "charming," "interesting," "captivating," I must, dear Julia, venture to reason with you, to examine your favourite doctrine of "amiable defects," and, if possible, to dissipate that unjust dread of perfection which you seem to have continually before your eyes.

It is the sole object of a woman's life, you say, to please. Her amiable defects please more than her noblest virtues, her follies more than her wisdom, her caprice more than her temper, and something, a nameless something, which no art can imitate and no science can teach, more than all.

Art, you say, spoils the graces, and corrupts the heart of woman; and at best can produce only a cold model of perfection; which though perhaps strictly conformable to rule, can never touch the soul, or please the unprejudiced taste, like one simple stroke of genuine nature.

I have often observed, dear Julia, that an inaccurate use of words produces such a strange confusion in all reasoning, that in the heat of debate, the combatants, unable to distinguish their friends from their foes, fall promiscuously on both. A skilful disputant knows well how to take advantage of this confusion, and sometimes endeavours to create it. I do not know whether I am to suspect you of such a design; but I must guard against it.

You have with great address availed yourself of the two ideas connected with the word art: first, as opposed to simplicity, it implies artifice; and next, as opposed to ignorance, it comprehends all the improvements of science, which leading us to search for general causes, rewards us with a dominion over their dependent effects:—that which instructs how to pursue the objects which we may have in view with the greatest probability of success. All men who act from general principles are so far philosophers. Their objects may be, when attained, insufficient to their happiness, or they may not previously have known all the necessary means to obtain them: but they must not therefore complain, if they do not meet with success which they have no reason to expect.

Parrhasius, in collecting the most admired excellences from various models, to produce perfection, concluded, from general principles that mankind would be pleased again with what had once excited their admiration.—So far he was a philosopher: but he was disappointed of success:—yes, for he was ignorant of the cause necessary to produce it. The separate features might be perfect, but they were unsuited to each other, and in their forced union he could not give to the whole countenance symmetry and an appropriate expression.

There was, as you say, a something wanting, which his science had not taught him. He should then have set himself to examine what that something was, and how it was to be obtained. His want of success arose from the insufficiency, not the fallacy, of theory. Your object, dear Julia, we will suppose is "to please." If general observation and experience have taught you, that slight accomplishments and a trivial character succeed more certainly in obtaining this end, than higher worth and sense, you act from principle in rejecting the one and aiming at the other. You have discovered, or think you have discovered, the secret causes which produce the desired effect, and you employ them. Do not call this instinct or nature; this also, though you scorn it, is philosophy.

But when you come soberly to reflect, you have a feeling in your mind, that reason and cool judgment disapprove of the part you are acting.

Let us, however, distinguish between disapprobation of the object, and the means.

Averse as enthusiasm is from the retrograde motion of analysis, let me, my dear friend, lead you one step backward.

Why do you wish to please? I except at present from the question, the desire to please, arising from a passion which requires a reciprocal return. Confined as this wish must be in a woman's heart to one object alone, when you say, Julia, that the admiration of others will be absolutely necessary to your happiness, I must suppose you mean to express only a general desire to please?

Then under this limitation—let me ask you again, why do you wish to please?

Do not let a word stop you. The word vanity conveys to us a disagreeable idea. There seems something selfish in the sentiment—that all the pleasure we feel in pleasing others arises from the gratification it affords to our own vanity.

We refine, and explain, and never can bring ourselves fairly to make a confession, which we are sensible must lower us in the opinion of others, and consequently mortify the very vanity we would conceal. So strangely then do we deceive ourselves as to deny the existence of a motive, which at the instant prompts the denial. But let us, dear Julia, exchange the word vanity for a less odious word, self-complacency; let us acknowledge that we wish to please, because the success raises our self-complacency. If you ask why raising our self-approbation gives us pleasure, I must answer, that I do not know. Yet I see and feel that it does; I observe that the voice of numbers is capable of raising the highest transport or the most fatal despair. The eye of man seems to possess a fascinating power over his fellow-creatures, to raise the blush of shame, or the glow of pride.

I look around me, and I see riches, titles, dignities, pursued with such eagerness by thousands, only as the signs of distinction. Nay, are not all these things sacrificed the moment they cease to be distinctions? The moment the prize of glory is to be won by other means, do not millions sacrifice their fortunes, their peace, their health, their lives, for fame? Then amongst the highest pleasures of human beings I must place self-approbation. With this belief, let us endeavour to secure it in the greatest extent, and to the longest duration.

Then, Julia, the wish to please becomes only a secondary motive, subordinate to the desire I have to secure my own self-complacency. We will examine how far they are connected.

In reflecting upon my own mind, I observe that I am flattered by the opinion of others, in proportion to the opinion I have previously formed of their judgment; or I perceive that the opinion of numbers, merely as numbers, has power to give me great pleasure or great pain. I would unite both these pleasures if I could, but in general I cannot—they are incompatible. The opinion of the vulgar crowd and the enlightened individual, the applause of the highest and the lowest of mankind, cannot be obtained by the same means.

Another question then arises,—whom shall we wish to please? We must choose, and be decided in the choice.

You say that you are proud; I am prouder.—You will be content with indiscriminate admiration—nothing will content me but what is select. As long as I have the use of my reason—as long as my heart can feel the delightful sense of a "well-earned praise," I will fix my eye on the highest pitch of excellence, and steadily endeavour to attain it.

Conscious of her worth, and daring to assert it, I would have a woman early in life know that she is capable of filling the heart of a man of sense and merit; that she is worthy to be his companion and friend. With all the energy of her soul, with all the powers of her understanding, I would have a woman endeavour to please those whom she esteems and loves.

She runs a risk, you will say, of never meeting her equal. Hearts and understandings of a superior order are seldom met with in the world; or when met with, it may not be a particular good fortune to win them.—True; but if ever she wins, she will keep them; and the prize appears to me well worth the pains and difficulty of attaining.

I, Julia, admire and feel enthusiasm; but I would have philosophy directed to the highest objects. I dread apathy as much as you can; and I would endeavour to prevent it, not by sacrificing half my existence, but by enjoying the whole with moderation.

You ask, why exercise does not increase sensibility, and why sympathy with imaginary distress will not also increase the disposition to sympathize with what is real?—Because pity should, I think, always be associated with the active desire to relieve. If it be suffered to become a passive sensation, it is a useless weakness, not a virtue. The species of reading you speak of must be hurtful, even in this respect, to the mind, as it indulges all the luxury of woe in sympathy with fictitious distress, without requiring the exertion which reality demands: besides, universal experience proves to us that habit, so far from increasing sensibility, absolutely destroys it, by familiarizing it with objects of compassion.

Let me, my dear friend, appeal even to your own experience in the very instance you mention. Is there any pathetic writer in the world who could move you as much at the "twentieth reading as at the first[1]?" Speak naturally, and at the third or fourth reading, you would probably say, It is very pathetic, but I have read it before—I liked it better the first time; that is to say, it did touch me once—I know it ought to touch me now, but it does not. Beware of this! Do not let life become as tedious as a twice-told tale.

Farewell, dear Julia: this is the answer of fact against eloquence, philosophy against enthusiasm. You appeal from my understanding to my heart—I appeal from the heart to the understanding of my judge; and ten years hence the decision perhaps will be in my favour.

Yours sincerely,

CAROLINE.

[Footnote 1: Hume said, that Parnell's poems were as fresh at the twentieth reading as at the first.]

* * * * *

LETTER III.

CAROLINE TO JULIA.

On her intended marriage.

Indeed, my dear Julia, I hardly know how to venture to give you my advice upon a subject which ought to depend so much upon your own taste and feelings. My opinion and my wishes I could readily tell you: the idea of seeing you united and attached to my brother is certainly the most agreeable to me; but I am to divest myself of the partiality of a sister, and to consider my brother and Lord V—— as equal candidates for your preference—equal, I mean, in your regard; for you say that "Your heart is not yet decided in its choice.—If that oracle would declare itself in intelligible terms, you would not hesitate a moment to obey its dictates." But, my dear Julia, is there not another, a safer, I do not say a better oracle, to be consulted—your reason? Whilst the "doubtful beam still nods from side to side," you may with a steady hand weigh your own motives, and determine what things will be essential to your happiness, and what price you will pay for them; for

"Each pleasure has its price; and they who pay Too much of pain, but squander life away."

Do me the justice to believe that I do not quote these lines of Dryden as being the finest poetry he ever wrote; for poets, you know, as Waller wittily observed, never succeed so well in truth as in fiction.

Since we cannot in life expect to realize all our wishes, we must distinguish those which claim the rank of wants. We must separate the fanciful from the real, or at least make the one subservient to the other.

It is of the utmost importance to you, more particularly, to take every precaution before you decide for life, because disappointment and restraint afterwards would be insupportable to your temper.

You have often declared to me, my dear friend, that your love of poetry, and of all the refinements of literary and romantic pursuits, is so intimately "interwoven in your mind, that nothing could separate them, without destroying the whole fabric."

Your tastes, you say, are fixed; if they are so, you must be doubly careful to ensure their gratification. If you cannot make them subservient to external circumstances, you should certainly, if it be in your power, choose a situation in which circumstances will be subservient to them. If you are convinced that you could not adopt the tastes of another, it will be absolutely necessary for your happiness to live with one whose tastes are similar to your own.

The belief in that sympathy of souls, which the poets suppose declares itself between two people at first sight, is perhaps as absurd as the late fashionable belief in animal magnetism: but there is a sympathy which, if it be not the foundation, may be called the cement of affection. Two people could not, I should think, retain any lasting affection for each other, without a mutual sympathy in taste and in their diurnal occupations and domestic pleasures. This, you will allow, my dear Julia, even in a fuller extent than I do. Now, my brother's tastes, character, and habits of life, are so very different from Lord V——'s, that I scarcely know how you can compare them; at least before you can decide which of the two would make you the happiest in life, you must determine what kind of life you may wish to lead; for my brother, though he might make you very happy in domestic life, would not make the Countess of V—— happy; nor would Lord V—— make Mrs. Percy happy. They must be two different women, with different habits, and different wishes; so that you must divide yourself, my dear Julia, like Araspes, into two selves; I do not say into a bad and a good self; choose some other epithets to distinguish them, but distinct they must be: so let them now declare and decide their pretensions; and let the victor have not only the honours of a triumph, but all the prerogatives of victory. Let the subdued be subdued for life—let the victor take every precaution which policy can dictate, to prevent the possibility of future contests with the vanquished.

But without talking poetry to you, my dear friend, let me seriously recommend it to you to examine your own mind carefully; and if you find that public diversions and public admiration, dissipation, and all the pleasures of riches and high rank, are really and truly essential to your happiness, direct your choice accordingly. Marry Lord V——: he has a large fortune, extensive connexions, and an exalted station; his own taste for show and expense, his family pride, and personal vanity, will all tend to the end you propose. Your house, table, equipages, may be all in the highest style of magnificence. Lord V——'s easiness of temper, and fondness for you, will readily give you that entire ascendancy over his pleasures, which your abilities give you over his understanding. He will not control your wishes; you may gratify them to the utmost bounds of his fortune, and perhaps beyond those bounds; you may have entire command at home and abroad. If these are your objects, Julia, take them; they are in your power. But remember, you must take them with their necessary concomitants—the restraints upon your time, upon the choice of your friends and your company, which high life imposes; the ennui subsequent to dissipation; the mortifications of rivalship in beauty, wit, rank, and magnificence; the trouble of managing a large fortune, and the chance of involving your affairs and your family in difficulty and distress; these and a thousand more evils you must submit to. You must renounce all the pleasures of the heart and of the imagination; you must give up the idea of cultivating literary taste; you must not expect from your husband friendship and confidence, or any of the delicacies of affection:—you govern him, he cannot therefore be your equal; you may be a fond mother, but you cannot educate your children; you will neither have the time nor the power to do it; you must trust them to a governess. In the selection of your friends, and in the enjoyment of their company and conversation, you will be still more restrained: in short, you must give up the pleasures of domestic life; for that is not in this case the life you have chosen. But you will exclaim against me for supposing you capable of making such a choice—such sacrifices!—I am sure, next to my brother, I am the last person in the world who would wish you to make them.

You have another choice, my dear Julia: domestic life is offered to you by one who has every wish and every power to make it agreeable to you; by one whose tastes resemble your own; who would be a judge and a fond admirer of all your perfections. You would have perpetual motives to cultivate every talent, and to exert every power of pleasing for his sake—for his sake, whose penetration no improvement would escape, and whose affection would be susceptible of every proof of yours. Am I drawing too flattering a picture?—A sister's hand may draw a partial likeness, but still it will be a likeness. At all events, my dear Julia, you would be certain of the mode of life you would lead with my brother. The regulation of your time and occupations would be your own. In the education of your family, you would meet with no interruptions or restraint. You would have no governess to counteract, no strangers to intrude; you might follow your own judgment, or yield to the judgment of one who would never require you to submit to his opinion, but to his reasons.

All the pleasures of friendship you would enjoy in your own family in the highest perfection, and you would have for your sister the friend of your infancy,

CAROLINE.

* * * * *

LETTER IV.

CAROLINE TO LADY V——.

Upon her intended separation from her husband.

You need not fear, my dear Lady V——, that I should triumph in the accomplishment of my prophecies; or that I should reproach you for having preferred your own opinion to my advice. Believe me, my dear Julia, I am your friend, nor would the name of sister have increased my friendship.

Five years have made then so great a change in your feelings and views of life, that a few days ago, when my letter to you on your marriage accidentally fell into your hands, "you were struck with a species of astonishment at your choice, and you burst into tears in an agony of despair, on reading the wretched doom foretold to the wife of Lord V——. A doom," you add, "which I feel hourly accomplishing, and which I see no possibility of averting, but by a separation from a husband, with whom, I now think, it was madness to unite myself." Your opinion I must already know upon this subject, "as the same arguments which should have prevented me from making such a choice, ought now to determine me to abjure it."

You say, dear Julia, that my letter struck you with despair.—Despair is either madness or folly; it obtains, it deserves nothing from mankind but pity; and pity, though it be akin to love, has yet a secret affinity to contempt. In strong minds, despair is an acute disease; the prelude to great exertion. In weak minds, it is a chronic distemper, followed by incurable indolence. Let the crisis be favourable, and resume your wonted energy. Instead of suffering the imagination to dwell with unavailing sorrow on the past, let us turn our attention towards the future. When an evil is irremediable, let us acknowledge it to be such, and bear it:—there is no power to which we submit so certainly as to necessity. With our hopes, our wishes cease. Imagination has a contracting, as well as an expansive faculty. The prisoner, who, deprived of all that we conceive to constitute the pleasures of life, could interest or occupy himself with the labours of a spider, was certainly a philosopher. He enjoyed all the means of happiness that were left in his power.

I know, my dear Lady V——, that words have little effect over grief; and I do not, I assure you, mean to insult you with the parade of stoic philosophy. But consider, your error is not perhaps so great as you imagine. Certainly, they who at the beginning of life can with a steady eye look through the long perspective of distant years, who can in one view comprise all the different objects of happiness and misery, who can compare accurately, and justly estimate their respective degrees of importance; and who, after having formed such a calculation, are capable of acting uniformly, in consequence of their own conviction, are the wisest, and, as far as prudence can influence our fortune, the happiest of human beings. Next to this favoured class are those who can perceive and repair their own errors; who can stop at any given period to take a new view of life. If unfortunate circumstances have denied you a place in the first rank, you may, dear Julia, secure yourself a station in the second. Is not the conduct of a woman, after her marriage, of infinitely more importance than her previous choice, whatever it may have been? Then now consider what yours should be.

You say that it is easier to break a chain than to stretch it; but remember that when broken, your part of the chain, Julia, will still remain with you, and fetter and disgrace you through life. Why should a woman be so circumspect in her choice? Is it not because when once made she must abide by it? "She sets her life upon the cast, and she must stand the hazard of the die." From domestic uneasiness a man has a thousand resources: in middling life, the tavern, in high life, the gaming-table, suspends the anxiety of thought. Dissipation, ambition, business, the occupation of a profession, change of place, change of company, afford him agreeable and honourable relief from domestic chagrin. If his home become tiresome, he leaves it; if his wife become disagreeable to him, he leaves her, and in leaving her loses only a wife. But what resource has a woman?—Precluded from all the occupations common to the other sex, she loses even those peculiar to her own. She has no remedy, from the company of a man she dislikes, but a separation; and this remedy, desperate as it is, is allowed only to a certain class of women in society; to those whose fortune affords them the means of subsistence, and whose friends have secured to them a separate maintenance. A peeress then, probably, can leave her husband if she wish it; a peasant's wife cannot; she depends upon the character and privileges of a wife for actual subsistence. Her domestic care, if not her affection, is secured to her husband; and it is just that it should. He sacrifices his liberty, his labour, his ingenuity, his time, for the support and protection of his wife; and in proportion to his protection is his power.

In higher life, where the sacrifices of both parties in the original union are more equal, the evils of a separation are more nearly balanced. But even here, the wife who has hazarded least, suffers the most by the dissolution of the partnership; she loses a great part of her fortune, and of the conveniences and luxuries of life. She loses her home, her rank in society. She loses both the repellant and the attractive power of a mistress of a family. "Her occupation is gone." She becomes a wanderer. Whilst her youth and beauty last, she may enjoy that species of delirium, caused by public admiration; fortunate if habit does not destroy the power of this charm, before the season of its duration expire. It was said to be the wish of a celebrated modern beauty, "that she might not survive her nine-and-twentieth birth-day." I have often heard this wish quoted for its extravagance; but I always admired it for its good sense. The lady foresaw the inevitable doom of her declining years. Her apprehensions for the future embittered even her enjoyment of the present; and she had resolution enough to offer to take "a bond of fate," to sacrifice one-half of her life, to secure the pleasure of the other.

But, dear Lady V——, probably this wish was made at some distance from the destined period of its accomplishment. On the eve of her nine-and-twentieth birth-day, the lady perhaps might have felt inclined to retract her prayer. At least we should provide for the cowardice which might seize the female mind at such an instant. Even the most wretched life has power to attach us; none can be more wretched than the old age of a dissipated beauty:—unless, Lady V——, it be that of a woman, who, to all her evils has the addition of remorse, for having abjured her duties and abandoned her family. Such is the situation of a woman who separates from her husband. Reduced to go the same insipid round of public amusements, yet more restrained than an unmarried beauty in youth, yet more miserable in age, the superiority of her genius and the sensibility of her heart become her greatest evils. She, indeed, must pray for indifference. Avoided by all her family connexions, hated and despised where she might have been loved and respected, solitary in the midst of society, she feels herself deserted at the time of life when she most wants social comfort and assistance.

Dear Julia, whilst it is yet in your power secure to yourself a happier fate; retire to the bosom of your own family; prepare for yourself a new society; perform the duties, and you shall soon enjoy the pleasures of domestic life; educate your children; whilst they are young, it shall be your occupation; as they grow up, it shall be your glory. Let me anticipate your future success, when they shall appear such as you can make them; when the world shall ask "who educated these amiable young women? Who formed their character? Who cultivated the talents of this promising young man? Why does this whole family live together in such perfect union?" With one voice, dear Julia, your children shall name their mother; she who in the bloom of youth checked herself in the career of dissipation, and turned all the ability and energy of her mind to their education.

Such will be your future fame. In the mean time, before you have formed for yourself companions in your own family, you will want a society suited to your taste. "Disgusted as you have been with frivolous company, you say that you wish to draw around you a society of literary and estimable friends, whose conversation and talents shall delight you, and who at the same time that they are excited to display their own abilities, shall be a judge of yours."

But, dear Lady V——, the possibility of your forming such a society must depend on your having a home to receive, a character and consequence in life to invite and attach friends. The opinion of numbers is necessary to excite the ambition of individuals. To be a female Mecaenas you must have power to confer favours, as well as judgment to discern merit.

What castles in the air are built by the synthetic wand of imagination, which vanish when exposed to the analysis of reason!

Then, Julia, supposing that Lord V——, as your husband, becomes a negative quantity as to your happiness, yet he will acquire another species of value as the master of your family and the father of your children; as a person who supports your public consequence, and your private self-complacency. Yes, dear Lady V——, he will increase your self-complacency; for do you not think, that when your husband sees his children prosper under your care, his family united under your management—whilst he feels your merit at home, and hears your praises abroad, do you not think he will himself learn to respect and love you? You say that "he is not a judge of female excellence; that he has no real taste; that vanity is his ruling passion." Then if his judgment be dependent on the opinions of others, he will be the more easily led by the public voice, and you will command the suffrages of the public. If he has not taste enough to approve, he will have vanity enough to be proud of you; and a vain man insensibly begins to love that of which he is proud. Why does Lord V—— love his buildings, his paintings, his equipages? It is not for their intrinsic value; but because they are means of distinction to him. Let his wife become a greater distinction to him, and on the same principles he will prefer her. Set an example, then, dear Lady V——, of domestic virtue; your talents shall make it admired, your rank shall make it conspicuous. You are ambitious, Julia, you love praise; you have been used to it; you cannot live happily without it.

Praise is a mental luxury, which becomes from habit absolutely necessary to our existence; and in purchasing it we must pay the price set upon it by society. The more curious, the more avaricious we become of this "aerial coin," the more it is our interest to preserve its currency and increase its value. You, my dear Julia, in particular, who have amassed so much of it, should not cry down its price, for your own sake!—Do not then say in a fit of disgust, that "you are grown too wise now to value applause."

If, during youth, your appetite for applause was indiscriminate, and indulged to excess, you are now more difficult in your choice, and are become an epicure in your taste for praise.

Adieu, my dear Julia; I hope still to see you as happy in domestic life as

Your ever affectionate and sincere friend,

CAROLINE.

* * * * *

LETTER V.

CAROLINE TO LADY V——.

On her conduct after her separation from her husband.

A delicacy, of which I now begin to repent, has of late prevented me from writing to you. I am afraid I shall be abrupt, but it is necessary to be explicit. Your conduct, ever since your separation from your husband, has been anxiously watched from a variety of motives, by his family and your own;—it has been blamed. Reflect upon your own mind, and examine with what justice.

Last summer, when I was with you, I observed a change in your conversation, and the whole turn of your thoughts. I perceived an unusual impatience of restraint; a confusion in your ideas when you began to reason,—an eloquence in your language when you began to declaim, which convinced me that from some secret cause the powers of your reason had been declining, and those of your imagination rapidly increasing; the boundaries of right and wrong seemed to be no longer marked in your mind. Neither the rational hope of happiness, nor a sense of duty governed you; but some unknown, wayward power seemed to have taken possession of your understanding, and to have thrown every thing into confusion. You appeared peculiarly averse to philosophy: let me recall your own words to you; you asked "of what use philosophy could be to beings who had no free will, and how the ideas of just punishment and involuntary crime could be reconciled?"

Your understanding involved itself in metaphysical absurdity. In conversing upon literary subjects one evening, in speaking of the striking difference between the conduct and the understanding of the great Lord Bacon, you said, that "It by no means surprised you; that to an enlarged mind, accustomed to consider the universe as one vast whole, the conduct of that little animated atom, that inconsiderable part self, must be too insignificant to fix or merit attention. It was nothing," you said, "in the general mass of vice and virtue, happiness and misery." I believe I answered, "that it might be nothing compared to the great whole, but it was every thing to the individual." Such were your opinions in theory; you must know enough of the human heart to perceive their tendency when reduced to practice. Speculative opinions, I know, have little influence over the practice of those who act much and think little; but I should conceive their power to be considerable over the conduct of those who have much time for reflection and little necessity for action. In one case the habit of action governs the thoughts upon any sudden emergency; in the other, the thoughts govern the actions. The truth or falsehood then of speculative opinions is of much greater consequence to our sex than to the other; as we live a life of reflection, they of action.

Retrace, then, dear Julia, in your mind the course of your thoughts for some time past; discover the cause of this revolution in your opinions; judge yourself; and remember, that in the mind as well as in the body, the highest pitch of disease is often attended with an unconsciousness of its existence. If, then, Lady V——, upon receiving my letter, you should feel averse to this self-examination, or if you should imagine it to be useless, I no longer advise, I command you to quit your present abode; come to me: fly from the danger, and be safe.

Dear Julia, I must assume this peremptory tone: if you are angry, I must disregard your anger; it is the anger of disease, the anger of one who is roused from that sleep which would end in death.

I respect the equality of friendship; but this equality permits, nay requires, the temporary ascendancy I assume. In real friendship, the judgment, the genius, the prudence of each party become the common property of both. Even if they are equals, they may not be so always. Those transient fits of passion, to which the best and wisest are liable, may deprive even the superior of the advantage of their reason. She then has still in her friend an impartial, though perhaps an inferior judgment; each becomes the guardian of the other, as their mutual safety may require.

Heaven seems to have granted this double chance of virtue and happiness, as the peculiar reward of friendship.

Use it, then, my dear friend; accept the assistance you could so well return. Obey me; I shall judge of you by your resolution at this crisis: on it depends your fate, and my friendship.

Your sincere and affectionate CAROLINE.

* * * * *

LETTER VI.

CAROLINE TO LADY V——.

Just before she went to France.

The time is now come, Lady V——, when I must bid you an eternal adieu. With what deep regret, I need not, Julia, I cannot tell you.

I burned your letter the moment I had read it. Your past confidence I never will betray; but I must renounce all future intercourse with you. I am a sister, a wife, a mother; all these connexions forbid me to be longer your friend. In misfortune, in sickness, or in poverty, I never would have forsaken you; but infamy I cannot share. I would have gone, I went, to the brink of the precipice to save you; with all my force I held you back; but in vain. But why do I vindicate my conduct to you now? Accustomed as I have always been to think your approbation necessary to my happiness, I forgot that henceforward your opinion is to be nothing to me, or mine to you.

Oh, Julia! the idea, the certainty, that you must, if you live, be in a few years, in a few months, perhaps, reduced to absolute want, in a foreign country—without a friend—a protector, the fate of women who have fallen from a state as high as yours, the names of L——, of G——, the horror I feel at joining your name to theirs, impels me to make one more attempt to save you.

Companion of my earliest years! friend of my youth! my beloved Julia! by the happy innocent hours we have spent together, by the love you had for me, by the respect you bear to the memory of your mother, by the agony with which your father will hear of the loss of his daughter, by all that has power to touch your mind—I conjure you, I implore you to pause!—Farewell!

CAROLINE.

* * * * *

LETTER VII.

CAROLINE TO LORD V——.

Written a few months after the date of the preceding letter.

My lord,

Though I am too sensible that all connexion between my unfortunate friend and her family must for some time have been dissolved, I venture now to address myself to your lordship.

On Wednesday last, about half after six o'clock in the evening, the following note was brought to me. It had been written with such a trembling hand that it was scarcely legible; but I knew the writing too well.

* * * * *

"If you ever loved me, Caroline, read this—do not tear it the moment you see the name of Julia: she has suffered—she is humbled. I left France with the hope of seeing you once more; but now I am so near you, my courage fails, and my heart sinks within me. I have no friend upon earth—I deserve none; yet I cannot help wishing to see, once more before I die, the friend of my youth, to thank her with my last breath.

"But, dear Caroline, if I must not see you, write to me, if possible, one line of consolation.

"Tell me, is my father living—do you know any thing of my children?—I dare not ask for my husband. Adieu! I am so weak that I can scarcely write—I hope I shall soon be no more. Farewell!

"JULIA."

I immediately determined to follow the bearer of this letter. Julia was waiting for my answer at a small inn in a neighbouring village, at a few miles' distance. It was night when I got there: every thing was silent—all the houses were shut up, excepting one, in which we saw two or three lights glimmering through the window—this was the inn: as your lordship may imagine, it was a very miserable place. The mistress of the house seemed to be touched with pity for the stranger: she opened the door of a small room, where she said the poor lady was resting; and retired as I entered.

Upon a low matted seat beside the fire sat Lady V——; she was in black; her knees were crossed, and her white but emaciated arms flung on one side over her lap; her hands were clasped together, and her eyes fixed upon the fire: she seemed neither to hear nor see any thing round her, but, totally absorbed in her own reflections, to have sunk into insensibility. I dreaded to rouse her from this state of torpor; and I believe I stood for some moments motionless: at last I moved softly towards her—she turned her head—started up—a scarlet blush overspread her face—she grew livid again instantly, gave a faint shriek, and sunk senseless into my arms.

When she returned to herself, and found her head lying upon my shoulder, and heard my voice soothing her with all the expressions of kindness I could think of, she smiled with a look of gratitude, which I never shall forget. Like one who had been long unused to kindness, she seemed ready to pour forth all the fondness of her heart: but, as if recollecting herself better, she immediately checked her feelings—withdrew her hand from mine—thanked me—said she was quite well again—cast down her eyes, and her manner changed from tenderness to timidity. She seemed to think that she had lost all right to sympathy, and received even the common offices of humanity with surprise: her high spirit, I saw, was quite broken.

I think I never felt such sorrow as I did in contemplating Julia at this instant: she who stood before me, sinking under the sense of inferiority, I knew to be my equal—my superior; yet by fatal imprudence, by one rash step, all her great, and good, and amiable qualities were irretrievably lost to the world and to herself.

When I thought that she was a little recovered, I begged of her, if she was not too much fatigued, to let me carry her home. At these words she looked at me with surprise. Her eyes filled with tears; but without making any other reply, she suffered me to draw her arm within mine, and attempted to follow me. I did not know how feeble she was till she began to walk; it was with the utmost difficulty I supported her to the door; and by the assistance of the people of the house she was lifted into the carriage: we went very slowly. When the carriage stopped she was seized with an universal tremor; she started when the man knocked at the door, and seemed to dread its being opened. The appearance of light and the sound of cheerful voices struck her with horror.

I could not myself help being shocked with the contrast between the dreadful situation of my friend, and the happiness of the family to which I was returning.

"Oh!" said she, "what are these voices?—Whither are you taking me?—For Heaven's sake do not let any body see me!"

I assured her that she should go directly to her own apartment, and that no human being should approach her without her express permission.

Alas! it happened at this very moment that all my children came running with the utmost gaiety into the hall to meet us, and the very circumstance which I had been so anxious to prevent happened—little Julia was amongst them. The gaiety of the children suddenly ceased the moment they saw Lady V—— coming up the steps—they were struck with her melancholy air and countenance: she, leaning upon my arm, with her eyes fixed upon the ground, let me lead her in, and sunk upon the first chair she came to. I made a sign to the children to retire; but the moment they began to move, Lady V—— looked up—saw her daughter—and now for the first time burst into tears The little girl did not recollect her poor mother till she heard the sound of her voice; and then she threw her arms round her neck, crying, "Is it you, mamma?"—and all the children immediately crowded round and asked, "if this was the same Lady V—— who used to play with them?"

It is impossible to describe the effect these simple questions had on Julia: a variety of emotions seemed struggling in her countenance; she rose and made an attempt to break from the children, but could not—she had not strength to support herself. We carried her away and put her to bed; she took no notice of any body, nor did she even seem to know that I was with her: I thought she was insensible, but as I drew the curtains I heard her give a deep sigh.

I left her, and carried away her little girl, who had followed us up stairs and begged to stay with her mother; but I was apprehensive that the sight of her might renew her agitation.

After I was gone, they told me that she was perfectly still, with her eyes closed; and I stayed away some time in hopes that she might sleep: however, about midnight she sent to beg to speak to me: she was very ill—she beckoned to me to sit down by her bedside—every one left the room; and when Julia saw herself alone with me, she took my hand, and in a low but calm voice she said, "I have not many hours to live—my heart is broken—I wished to see you, to thank you whilst it was yet in my power." She pressed my hand to her trembling lips: "Your kindness," added she, "touches me more than all the rest; but how ashamed you must be of such a friend! Oh, Caroline! to die a disgrace to all who ever loved me!"

The tears trickled down her face, and choked her utterance: she wiped them away hastily. "But it is not now a time," said she, "to think of myself—can I see my daughter?" The little girl was asleep: she was awakened, and I brought her to her mother. Julia raised herself in her bed, and summoning up all her strength, "My dearest friend!" said she, putting her child's hand into mine, "when I am gone, be a mother to this child—let her know my whole history, let nothing be concealed from her. Poor girl! you will live to blush at your mother's name." She paused and leaned back: I was going to take the child away, but she held out her arms again for her, and kissed her several times. "Farewell!" said she; "I shall never see you again." The little girl burst into tears. Julia wished to say something more—she raised herself again—at last she uttered these words with energy:—"My love, be good and happy;" she then sunk down on the pillow quite exhausted—she never spoke afterwards: I took her hand—it was cold—her pulse scarcely beat—her eyes rolled without meaning—in a few moments she expired.

Painful as it has been to me to recall the circumstances of her death to my imagination, I have given your lordship this exact and detailed account of my unfortunate friend's behaviour in her last moments. Whatever may have been her errors, her soul never became callous from vice. The sense of her own ill conduct, was undoubtedly the immediate cause of her illness, and the remorse which had long preyed upon her mind, at length brought her to the grave—

I have the honour to be, My lord, &c. CAROLINE.

Written in 1787. Published in 1795.

THE END