to the advantage of the former, since this is acknowledged to be the womb of things, and the other allowed to be no more than the grave. Again, if we take this definition of happiness, and examine it with reference to the senses, it will be acknowledged wonderfully adapt. How fading and insipid do all objects accost us, that are not conveyed in the vehicle of delusion! how shrunk is every thing, as it appears in the glass of nature! so that if it were not for the assistance of artificial mediums, false lights, refracted angles, varnish and tinsel; there would be a mighty level in the felicity and enjoyments of mortal men. If this were seriously considered by the world, as I have a certain reason to suspect it hardly will, men would no longer reckon among their high points of wisdom, the art of exposing weak sides, and publishing infirmities; an employment, in my opinion, neither better nor worse than that of unmasking, which, I think, has never been allowed fair usage, either in the world, or the play-house.
In the proportion that credulity is a more peaceful possession of the mind, than curiosity; so far preferable is that wisdom, which converses about the surface, to that pretended philosophy, which enters into the depth of things, and then comes gravely back with informations and discoveries, that in the inside they are good for nothing. The two senses, to which all objects first address themselves, are the sight and the touch; these never examine farther than the colour, the shape, the size, and whatever other qualities dwell, or are drawn by art upon the outward of bodies; and then comes reason officiously with tools for cutting, and open-
ing,
