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nsient as each other; and that people, and they ne, who recognize and obey the divine laws, may sonably expect to escape the fate of all those ions which forget God. "God is great!" exmed the Algerine Dey, upon hearing of the hronement of French Charles, "he first drove from my throne, and now his own people have ven him from his!" God is great, who puts vn the oppressor, whether it be by the arm of ver, or the voice of opinion! "God is great, o renders the retribution of anarchy and despair an unrighteous and factious people!"

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OH! ye Frogs, at what do ye croak! we thought that ye were again contented and happy in your native lakes. "Croak! Croak! Croak !”—Oh! miserable creatures! Have ye again, led on by political incitement, degenerated from the peaceful contentment of your ancestors?" Alas!" exclaimed a well-favoured Frog, "it appears to be the lot of all the creatures of the great Jove, either to be their self-tormentors, or the tormentors of each other."

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It must be observed, that the French to this day, in imitation of the stork, devour well-fed Frogs, which they esteem a species of delicacy. Neither does it matter to the poor amphibious animals, whether this be done from motives of national hostility, or merely to appease the cravings of a capricious appetite. It is still a dire catastrophe for the peaceful borderers upon a civilized land of freemen: the result is all one to the ill-fated

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ctims; and, therefore, it is natural for them to mplain and to croak, whether they become artyrs to a Stork or a Gaul. Yet it is not all ne with respect to the extent or nature of the evil. he rapacity of the Stork was in the nature of a dgment upon the entire tribe for their first polical offences. The visitation of the Gaul, is a ere casualty of human appetite, arising from the abits of the people bordering upon the fens and kes of particular districts, as in days of yore,— us we are fated to hear the chaunting chorus, Croak! Croak! Croak!"

No marvel that the Frogs complain of the fatal ecessity of submitting to such hard conditions in his modern age of refinement; yet they cannot emedy it by any change of regimen, for they pereive that the laws of their nature are at fault, epriving them of the power of revenge, neither an they avoid the evil otherwise, than by for ever bandoning an approximation to the luxuries of a ivil community. There is many an innocent vretch of a Frog impaled by wanton youth, that vould have eluded such a Fate, if more remote from he haunts of men. And there is many a man who would have himself escaped the woes of society if, avoiding political strife, he had chosen for his habication the wide waste wilderness-had he even preferred the deprivations and dangers of the savage.

It is the lot of all men in the social state, to sacrifice a portion of their natural liberty; and to participate in the curses as well as blessings of the

community. What meddling man is to the hapless Frogs, such are to man those restless spirits shrined in the popular breast, which in the midst of society influence the destinies of individuals. In the social state, individuals may, without fault of their own, suffer severely from the errors and depravities of others. It is only in a state of society where such catastrophes happen. It is only there, that people feel the miseries arising from the vices and circumstances of their neighbours. Amid barbarians they are more likely to be few but fatal-in civilized life, they are certain of being more complex and multifarious.

Then shall we desert society? Or shall each man seek to exterminate his neighbour! Or, oh! people of England, rife with knowledge, and full of the fire of Liberty, will ye teach us how to frame those supreme laws by which ye expect to restore human nature to its primeval innocence and perfection?

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"We expect not perfection;" reply the people; we only wish for equality of possessions, and for permission to seek our own happiness.' Oh! people, no man prevents ye seeking rational happiness—but we must all have the like permissionone must not interfere with the other-we must have laws to secure this liberty, and as to equality of possession, that has not been decreed by God!who, then, shall be our lawgiver? shall not the Divinity himself be a Law to every individual?

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ate? "Never, never," say they, "shall a despot gn over us; for his will is law." Then who e such absolute despots as some of you, who ould have your will to be law; and by force of timidation, fright away freedom of conscience and inion; render the master the slave or victim of s servants; and the peaceable portion of the blic, the silent spectators of your fanatical autos fè, in which even yourselves are at once the tors and the devoted sacrifice? Oh! people, etter is one despot than a thousand. Your late telligent Consul General Salt, residing at Cairo, ought the despotism of Egypt "quite as good as ving under the influence of a mob." Is your law be unanimity? Alas! where is it? Have your publics or democracies secured unanimity? Hisry testifies that faction and the reverse of unaniity constituted the self-destroying principle of mose very favourite institutions!

Shall it be anarchy? Shall every man do as he ill, and each become the unprotected prey of the ther! Ye despise the laws-ye resist them—what atter whether by an active or passive resistance— he one is downright rebellion, the other incipient narchy-both set at nought the existing instituons of society-both frown defiance upon the owers that be-both tend to national confusion, isery, and ruin-both are in reality pro tanto narchy-the one rude, the other refined—and, herefore, anarchy shall be yours!

"Nay," say the people, "we will not have

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