statement. Tradition says, that in Bohemia, in the eighth century, a leg-bone of a giant was found, which measured twenty feet!

Liberality will preserve a person from many erroneous notions, and from many improper actions: it will enable him to give to others that credit which is due; whereas bigotry brings into operation all the worst passions of human nature. There is scarcely any thing more contributive to happiness to a free, calm, and pleasant condition of the mind-than liberality; and scarcely any thing more productive of misery-of credulity and discord than bigotry.

CHAP. XI.

ON TRANQUILLITY AND ANGER.

TRANQUILLITY is opposed to anger, in the same way as a calm is opposed to a storm. Tranquillity is rather negative than positive. It is the absence of exciting causes; and thus the gods of almost all nations have been described as existing in a state of repose. The voluptuous Asiatic experiences tranquillity, and this is his highest enjoyment. Tranquillity, however, in the usual acceptation of the word, implies a state of equality; an evenness of disposition, which is the opposite to anger and the influence of unhappy passions. This may be adapted for the bustling engagements of life; there may be an outward energy and an inward calm. Tranquillity implies cheerfulness, good temper, or good humour. Dr. Johnson terms it " a habit of being pleased, a constant and perpetual softness of manners, easiness of approach, and suavity of disposition." It resembles the delightful stillness of a summer's evening, when the ocean is tranquil and glassy-the heavens are adorned with brilliant tints-the clouds repose on the horizon-the hills, the vales, and the groves are peaceful. Or it is motion without confusion; as when the stream glides softly, and the birds warble melodiously, or the sun rises and pursues his course, or the heavenly bodies at midnight roll on harmoniously.

Tranquillity or cheerfulness is found in connection with the best qualities. Plato says, that good and bad tempers are the rule by which we may judge of the goodness or badness of the heart. "A good disposition," observes Dr. Formey, "is almost ever the mark of a good heart and a right understanding." The best moralists have been distinguished by calmness: the most successful warriors have been gifted with coolness: the most eminent sculptors, painters, and philosophers, have been celebrated for a tranquil mind and an uniform pursuit of their engagements. Our first parents, in a state of innocence, were adorned by moral graces in the same degree as the works of nature were lovely and tranquil.

"In their looks divine

The image of their glorious Maker shone."

And if we raise our attention from visible to invisible existences, we may contemplate minds that never ruffled, always active, but always

are

happy.

A tranquil disposition is not easily depressed by the troubles of life, nor greatly elated by the smiles of fortune. It enables a man to persevere amidst difficulties, when another would be disheartened. It causes him to go on cheerfully

"As smooth as oyle pour'd forth, and calme

As showers, and sweet as drops of balme;"

while the querulous and irritable person, like a ship without ballast, moves about, giving and receiving blows from his neighbours, and finally

oversets. "To cherish good affections," Dr. Beattie remarks, "makes a man happy ; to indulge evil passions makes him wretched." Descartes observes that he was naturally impetuous and irritable; but he employed a great deal of labour in regulating his dispositions: and he adds, that "by the government of his passions, he was indebted for that serenity of mind which greatly increased his happiness." Socrates exhibited an eminent example of a naturally bad temper which was softened into calmness and good humour.

But it will be intimated by some persons, that a tranquil mind is too monotonous. There is, however, no reason why it should be so. Fine weather is not necessarily unvaried. Sometimes the sky is clear, at other times it is covered with clouds; on one occasion the sun is rising, on another we behold it setting; sometimes the atmosphere is calm, and sometimes the wind blows freshly: but this may be consistent with health and pleasure. Do the persons who contend for an irregular disposition approve of the operation or practical part of it? that is, are they better pleased with an angry address, or a pettish reply to a question, than with an affable and conciliating manner? By no means. What then do they want? That they may have the liberty of indulging their own angry dispositions, but that others may be prevented from gratifying theirs.

"Some people,” observes Dr. Beattie, “are so prone to anger, that one would almost think they delighted in it;" but, strange as it may appear, a man will be most liable to be insulted by the oper

ation of the very passion which he is the most accustomed to exercise towards others. The reason is, that he is conscious it operates in himself with a feeling of hatred towards others; and when it arises in another towards him, he concludes that it is accompanied by a similar disposition, and thus he is roused immediately. This accounts for a phenomenon in human nature that the revengeful man is the most irritated by revenge; the bigoted person by bigotry; the scandaliser by scandal; and the angry man by anger. By the same rule, the man who indulges himself in any vice, knows that it is agreeable with his inclination; and he concludes that other persons may be influenced in a similar manner: and thus the liar will always suspect falsehood; the dishonest man will be timid of his neighbour; the ungrateful will fancy that he does not receive enough for his favours; the coward will suspect cowardice in others. The best method of cherishing a liberal disposition towards our fellow-creatures, is to possess and practise virtue ourselves.

If anger were beneficial, it might be allowed in another state of being; and then we should not enjoy continual harmony and rest, but perpetual discord. If anger be advantageous, how is it that bad men are gifted with it more frequently than good men? and how is it, that the unhappy are more liable to it than those who are happy? If it contributes more to misery than enjoyment, it must be injurious, and it ought not to be encouraged.

It has been asserted, that a sudden burst of