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once the foundation and bulwark of public liberty.

This liberty extends even to matters of religion. We obferve a remarkable difference between the Arabs of the towns and those of the defert; fince, while the former crouch under the double yoke of political and religious defpotifm, the latter live in a state of perfect · freedom from both. It is true, that on the frontiers of the Turks the Bedouins, from policy, preferve the appearance of Mahometanism; but fo relaxed is their obfervance of its ceremonies, and fo little fervour has their devotion, that they are generally confidered as infidels, who have neither law nor prophets. They even make no difficulty in faying, that the religion of Mahomet was not made for them; “for,” add they, "how fhall we make a"blutions who have no water? How

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camp, has no fooner fet his foot within it, than he becomes liberal and generous. What little he poffeffes he is ever ready to divide: He has even the delicacy not to wait till it is afked. When he takes his repaft, he affects to feat himself at the door of his tent, in order to invite the paffengers: his generofity is fo fincere, that he does not look upon it as a merit, but merely as a duty; and he therefore readily takes the fame liberty with others. To obferve the manner in which the Arabs conduct themfelves towards each other, one would imagine that they poffeffed all their goods in common. Nevertheless, they are no ftrangers to property; but it has none of that selfishnefs which the increafe of the imaginary wants of luxury has given it among polished nations. It may be alledged, that they owe this moderation to the impoffibility of greatly can we bestow alms who are not multiplying their enjoyments; but "rich? Why fhould we faft in the if it be acknowledged that the vir- "Ramadan, fince the whole year' tues of the bulk of mankind are on- "with us is one continual faft? and ly to be ascribed to the neceffity of "what neceffity is there for us to circumftances, the Arabs, perhaps, "make the pilgrimage to Mecca, are not for this lefs worthy our e-," if God be prefent every where?" fteem. They are fortunate, at least, In short, every man acts and thinks that this neceffity fhould have efta- as he pleaíes, and the moft perfect blished among them a state of things, toleration is established among them. which has appeared to the wifeft. Nothing can better defcribe, or be legiflators as the perfection of hu- a more fatisfactory proof of this, man policy; I mean, a kind of e, than a dialogue which one day pafquality in the partition of property, fed between myself and one of their and the variety of conditions. De- Shaiks, named Ahmed, son of Baprived of a multitude of enjoyments hir, chief of the tribe of Wahidia. which nature has lavished upon other countries, they are lefs expofed to temptations which might corrupt and debase them. It is more difficult for their Shaiks to form a faction to enslave and impoverish the body of the nation. Each individual, capable of fupplying all his wants, is better able to preferve his character, and independence; and private poverty becomes at

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Why," faid the Shaik to me, "do you wish to return among the. "Franks Since you have no aver"fion to our manners; fince you "know how to ufe the lance, and " manage a hofe like a Bedouin, stay among us. We will give "you pelifles, a tent, a virtuous "and young Bedouin girl, and a

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good blood-mare. You fhall live in our house."-" But do you not 66 know,"

"know," replied I," that, born a- his turn.

mong the Franks, I have been "educated in their religion? In "what light will the Arabs view 66 an infidel, or what will they think "of an apoftate?"-" And do not es you yourfelf perceive," faid he,, that the Arabs live without trou"bling themselves either about the "Prophet or the Book (the Koran?) "Every man with us follows the "direction of his confcience. Men "have a right to judge of actions, "but religion must be left to God "alane."-Another Shaik, converfing with me one day, addreffed me, by mistake, in the customary formulary, Liften, and pray for "the Prophet." Instead of the ufual anfwer, I have prayed, I replied, with a smile, I liften. He recollected his error, and fmiled in

A Turk of Jerufalem, who was prefent, took the matter up more seriously: "O Shaik!” said he, "how canft thou address the "words of the true believers to an "infidel?" "The tongue is light," replied the Shaik, "let but the

heart be white (pure;) but you, "who know the customs of the Arabs, "how can you offend a stranger with "whom we have eaten bread and "falt ?"-Then, turning to me, "All those tribes of Frankestan, of "whom you told me that they fol"low not the law of the Prophet, " are they more numerous than the "Muffulmen ?" "It is thought," anfwered I, "that they are five or "fix times more numerous, even " including the Arabs." "God is "juft," returned he, " he will "weigh them in his balance *.”

Religion confidered as the only Bafis of Happiness, and of true Philofophy. By Madame the Marchionefs of Sillery, heretofore Countess of Genlis,

2 vols.

THE
HE tranflation is dedicated to
the Archbishop of Canterbury,
in which he is ftiled the Head of the

Church, the Head and chief Ornament of the Chriftian religion.

The work was written for the children

M. Niebuhr relates, in his Defeription de l'Arabie, tome II. p. 208, Paris edition, that within the last thirty years a new religion has fprung up in the Najd, the principles of which are analogous to the difpofition of mind I have been deferibing. The fe principles," fays that traveller, "are, that God alone should be “invoked and adored as the author of all things; that we should make no " mention of any prophet in praying, becaufe that too nearly resembles idolatry: that Mofes, Jefus Chrift, and Mahomet, &c. were in truth great men, whose actions are edifying; but that no book was ever inspired by the angel Gabriel, or any other celeftial fpirit. In short, that vows made in the time of imminent danger are neither meritorious nor obligatory." "I do not know," adds M. Neibuhr," how far we may truft the veracity of the Bedouin who told me this : Perhaps it was his peculiar way of thinking; for the Bedouins, though they "call themselves Mahometans, in general care very little about either Maho4 met or the Koran."

The authors of this new fect were two Arabs, who having travelled, in confequence of fome commercial affairs, into Perfia and Malabar, reafoned on the diverfity of religions they had feen, and thence deduced this general toleration. One of them, named Abd el-Waheb, in 1760, erected an independent state in the Najd; the other, called Mekrami, Shaik of Nadjeren, had adopted the fame opinions; and, by his valour, raised himself to confiderable power in thofe countries. These two examples render ftill more probable a conjecture I have already mentioned, That nothing is more eafy than to effect a grand, political, and religious evolution in Afia.

Account of a Philofopher.

children of the Duke of Orleans. It is calculated to guard them against the errors of fceptical writers. The refutation of Voltaire's is drawn from Lettres de quelques Juifs, a M. de Voltaire, a book which fully refutes them. Writers of lefs note are refuted from Abbe Gauchald. The refutation of Rouffeau is very properly drawn from his own writings; for they abound in maxims of found faith, pure morals, and fervent piety. This laft author the once and again upbraids with having robbed his mafter when a footman, aud falfely accufed his fellow-fervant. This is too much in the fpirit of her opponents, who often upbraid David with his crimes. She takes no notice of the penitential forrow of Rouffeau, which nearly resembled that of David.

The following are specimens of this Work.

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poor: moreover, your mind will be engaged; the employment which has been propofed to you requires knowledge and probity; your abilities will become ufeful: in your prefent retirement they are loit to your country; ought you not to ferve it as much as circumstances will permit ?—I am free, replied he, I will forge myself no chains. But have not you at your birth contracted an obligation to do all the fervice in your power to the fociety of which you are a member?—I live a retired life; I expect nothing from mankind; I afk them for nothing; they have no right to make an attempt upon my liberty.-You receive their favours, and refufe them your zeal: Do not you live under the protection of the laws they have established? Do not these laws infure your fafety and tranquillity? They would punish thofe who fhould deprive you of them. Account of a PHILOSOPHER. Is it just that you should enjoy all "I knew a philofopher, in whom the rights of a citizen, and difdain diftinguished talents were joined to to fulfil his duties? Certainly not. a mild and virtuous character; his Man was not formed to cherish that fituation was not happy: he con- idlenefs which you call repofe; to fined himself to abfolute neceffities, abandon himself to that cruel egotism to give fubfiftence to two infirm which you call liberty. Created fifters, of whom he was the only weak as he is, fenfible and rational, fupport. He lived alone in a little he knows not how to enjoy his exifthoufe near Paris. Some perfons, ence independent of fociety, nor to fenfible of his merit, endeavoured repel the natural instinct which infuccefsfully to find the means of clines him to affift his fellow-creachanging his fituation; they procu- tures. If pride has not vitiated his red him the offer of an honourable reafon, every thing proves to him and lucrative employ, which he ob- that he cannot live without a fupftinately refused, to preferve his li- port: if his heart be not corrupted, berty yet this liberty, fo dear to he has an ardent defire to become him, did not render him happy useful, and to make a return for he was extremely melancholy, was that which he is forced to accept. fenfibly affected by his miferable The neceffity of obliging ennobles ftate, and frequently complained of in his eyes the need he has of others: it bitterly. How can you refuse a he is deftined to give and receive. genteel fortune, faid fomebody to Admirable order, which has formed him, which will give you the means fociety, and all the connections of doing ftill more good? You may which infure its folidity, power, a d add to the happiness of your rela- charms!-Notwithstanding what you zions, and administer comfort to the fay, I will accept no employ which

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nity.

would force me to quit my folitude: own virtue attaches him to huma What should I do in the great world? to please there, you must be vicious; none but men of intrigue, and rafcals, fucceed in it: a man gains no promotion therein but by balenefs. More philofophical prejudices. Have you attentively ftudied the world, which you paint in fuch black colours? No, it is not in the bofom of folitude, nor even in the circles of the literati, that men learn to know it. Many vices, it is true, are found in the world; many irregularities, and things ridiculous; but there are alfo feen great examples of virtue in every clafs. I I agree, that intrigue frequently leads to fortune; but, in general, vice and bad actions are obftacles to it; whilft confideration and honour are always the reward of a noble and virtuous conduct, united to talents. Great employs are commonly given to men of merit or reputation; and beneficent authority confults, in every important choice, the opinion of the public. Finally, deceit and meannefs are detefted in the great world, as well as at court; and I have feen, between wits and philofophers, much more cruel rivalties and enmities, more ridiculous fcenes, more frequent attrocities, than there ever were among courtiers.

All these reasonings could not overcome his philofophy; nothing could conquer his obftinacy; he faid he would remain free, live for himself only, and die in repofe. About this time he refused to marry a rich and amiable widow, who loved him: he could not refolve to facrifice to her his liberty. This was a fincere philofopher, which it is rare to meet with: in general, their prejudices refift reason, but yield to intereft. He was a victim to his philofophical fyftems: he died young of a confumption, repeating, that liberty is the most precious of all poffefions; these were his laft words. He left a work in manufcript, «gainft the celibacy of the clergy; in which he attempted to prove, that all the religious orders ought to be abolished, because none but useful citizens fhould be fuffered in the ftate.

Pray tell me, if you think your virtue confifts but in circumftances in the kind of life you lead? Certainly it does not; you would have been virtuous in whatever ftate fate had placed you. How, therefore, can you think that birth, fortune, and honours, muft neceffarily pervert all other men? The wicked man is confiftent when he expects nothing but heinoufnefs and perfidy from others; but the wife man finds, in the bottom of his heart, a ure prefervative against mifanthropy he does, not believe himfelf an only being in nature, and his

Remarks on Rouffeau's EMILIUS.

Emile, the best of Rouffeau's works, is alfo the most esteemed in the eyes of reafon. The author appropriates many ideas which do not belong to him: he repeats the best paffages of Locke, yet pronounces his name but to criticise it, in a manner as defpicable as it is unjust;, but in translating Locke he embellishes him. Who, better than Rouffeau, could give charms to reafon! Befides, we find in Emile an infinity of ideas, and obfervations truly new. This book contains dangerous principles, condemnable errors, unaccountable incoherencies, and impracticable counfels; but it comprehends alfo fuch profound, juft, and reasonable reflections; fuch delicate remarks, fuch enlightened ideas, that it will ever be necessary to thofe who intend to educate children. -This work, in spite of its imperfections and reprehenfible paffages,

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affures

An Exercife in the Scotifh Dialect.

affures its author a juft claim of public gratitude: we owe to him (and to him alone) the general opinion which prevails at prefent, that the most important, the sweeteft, and most facred obligation which we can fulfil, is the education and care of our children. The feeling manner in which he speaks of them proves that he had studied and loved them: it is a fentiment he knew alfo how to inspire by anecdotes and defcriptions, as true as they are ingenious and interefting.-In fhort, we are indebted to him for a multitude of precepts relative to education; and by delicious pictures of a country life, he has contributed, to reconcile and approximate the gay world to nature *.

Emile has not been, however, fo useful as might be expected, relalative to education; because many people have gone aftray, like its author, by adopting all his principles; and others, not comprehending him, have done the reverse of what he advised.-For example, I have feen children entirely left to themselves, learning nothing, not knowing how to read at twelve years of age, having no idea of any thing; and, befides, difcovering a ruftic rudeness, an indocility, animpertinence which really astonished

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me; and what did not surprise me lefs, was to hear they were brought up according to the principles of Rouf fear. It is true, Rouffeau has faid it was ridiculous to teach children Latin and geography; and I believe, in general, he was right: he adds alfo, that we must not give them matters; he profcribes every kind of leffon and regular occupation. I am very far from adopting this idea; but if Rouffeau allows his pupil fo much independence, he does not by that pretend that the tutor fhould be idle, and leave the child to himself; on the contrary, he defires he should never cease instructing by example and converfation; and, above all, that he may never be cut of his fight. This is what in general has not been comprehended, because it was more commodious to fimplify and reduce the fyftem to this: not to pay mafters, to teach the cate chiẩm, to contradict the children, or to employ them: these are the principles of J. J. Roufleau, and the beft education which can be given. From this abftract of Emile, fuch educations have refulted, as ought not to encourage us to follow this method, and which we should be very wrong to attribute entirely to the principles of Roufleau.

An Exercife in the Scotifh Dialect +.

WHEN Paris was in his twen- goddeffes are faid to have waited of tieth and fourth year, three him, as he was laying on the fide

of

There is in the mind a general difpofition which prefers the country, or that which reprefents it, to the finest palaces in town.We wear no diamonds, do not love les bals parés, give no feafts; we prefer fimplicity to magnificence; we are lefs diftant from nature, and every one feels the want of it, or wishes to fhew the defire of approaching it. We owe to Rouffeau, and, above all, to M. de Buffon, this revolution, which cannot but be very favourable to manners.

t From Scoticisms arranged in Alphabetical order, lately published-The fe Idioms, fays the author, are thus huddled together, by way of exercise, to young Scotch people, who may have been reading this pamphlet. But the Englifh reader will not fuppofe, that people of education in North Britain speak fo VOL. VI. No 33.

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