COBBETT ON DUELLING.-Cobbett, when challenged to fight, recommended the challenger to draw a Cobbett in chalk upon a door, and if he succeeded in hitting it, to send him instant word, in order that he might have an opportunity of acknowledging that, had the true Cobbett been there, he in all probability, would have been hit too. But hit or no hit, the bullets could have no effect, whatever, he maintained, on the original cause of quarrel.

Duelling as a punishment is absurd, because it is an equal chance whether the punishment fall upon the offender or the person offended. Nor is it better as a reparation, it being difficult to explain in what the satisfaction consists, or how it tends to undo the injury, or afford a compensation for the damage already done. PALEY.

the

MR. SAGE.-I have never read of a duel among Romans, and yet their nobility used more liberty with their tongues than any one may now do, without being challenged.

SIR MARK.-Perhaps the Romans were of opinion that ill language and brutal manners reflected only on those who were guilty of them; and that a man's reputation was not at all cleared by killing the person who reflected upon it; but the custom of those times had fixed the scandal in the action, whereas now it lies in the reproach. TATLER.

The point of honour has been deem'd of use,
To teach good manners and to curb abuse:
Admit it true, the consequence is clear,
Our polish'd manners are a mask we wear;
And at the bottom barbarous still and rude,
We are restrain'd indeed, but not subdued.
The very remedy, however sure,

Springs from the mischief it intends to cure,
And savage in its principle appears,
Tried, as it should be, by the fruit it bears.
'Tis hard, indeed, if nothing will defend
Mankind from quarrels but their fatal end;
That now and then a hero must decease,
That the surviving world may live in peace.
Perhaps at last close scrutiny may show
The practice dastardly, and mean, and low;
That men engage in it, compell'd by force,
And fear, not courage, is its proper source.
The fear of tyrant custom, and the fear

Lest fops should censure us, and fools should sneer.

At least to trample on our Maker's laws,
And hazard life for any or no cause,
To rush into a fixed eternal state
Out of the very flames of rage and hate,
Or send another shivering to the bar
With all the guilt of such unnatural war,
Whatever use may urge, or honour plead,
On reason's verdict, is a madman's deed.
Am I to set my life upon a throw,
Because a bear is rude and surly? No-
A moral, sensible, and well-bred man,
Will not affront me, and no other can.

COWPER.

ENVY, &c.

1. Pain felt, and malignity conceived at the sight of excellence or happiness. 2. Rivalry; competition. 3. Malice; malignity. To ENVY. 1. To hate another for his excellence, happiness, or success. 2. To grieve at any qualities of excellence in another. 3. To grudge; to impart unwillingly; to withhold maliciously.

JOHNSON.

ENVY is a repining at the prosperity or good of another; or anger and displeasure at any good of another which we want, or any advantage another hath above

us.

RAY.

ENVY is derived from the French noun Envie, which comes from the Latin verb Invideo, compounded of In into, and Video, to see; so that it literally signifies, looking too intently upon the condition, or actions, or qualities of another. From the same derivation we have ENVIOUSLY-NESS; INVIDIOUS-LY-NESS; and a great number of other words of various significations.

MALICE; the derivative of this word has already been given, see Bene-volence-Male-volence; Good-will; Illwill; MALISON and BENISON, the former signifying a curse, and the latter a blessing, are words sometimes, though not often, now used. The French for bad is Mal, hence we say, Mal-practices, Mal-administration, &c. SPITE; malice; rancour; hate; malignity; malevolence. JOHNSON.

We are not quite clear as to the origin of this word;

D

in French it is Dépit, and in Dutch Spijt. A modern author says, "SPITE is alittle word, but it represents as strange a jumble of feelings and compound of discords as any polysyllable in the language." DICKENS.

HATE; HATRED, HATEFUL; &c., these words come from the Saxon, and according to JOHNSON have a similar meaning to those above quoted. SOUTH says, " Hatred is the passion of defiance, and there is a kind of aversion and hostility included in its very essence;" let us, then, follow the advice of WAKE, and "return no malice nor hatred against any; but be ready to do them all the kindness we are able."

Envy at the good of others, and malice wishing them evil, is a deep pollution of spirit. This absolutely alienates men from the nature and life of God; for the clearest conception we have of the Deity is, that he is good, and does good. This vice is immediately attended with its punishment; the envious man is his own tormentor, "envy slayeth the silly one," Job v. 2. "Envy is the rottenness of the bones," Proverbs xiv. 33. Besides, this stops the descent of divine blessings, and turns the petitions of the envious into imprecations against themselves.

Wicked men hate the righteous. Psalm xxxiv. 21. They that hate the righteous shall be desolate." There is also a hatred of the sins of men, not of their persons; thus the righteous hate even the garment spotted with corruption. Jude 23. The godly hate sin because it is a breach of God's law. CRUDEN'S CONCORDANCE.

Wrath is cruel, and anger is outrageous; but who is able to stand before envy' ? PROVERBS XXVII. 4.

For he (Pontius Pilate) knew that for envy they (the Jews) had delivered him (our Saviour) to be crucified. MATT. XXVII. 18.

The Patriarchs moved with envy sold Joseph.

ACTS VII. 9.

Let us walk honestly, not in strife and envying.

ROMANS XIII. 13.

JAMES III. 14.

Where envying and strife is, there is confusion and

every evil work.

Thou shalt not hate thy brother in heart.
LEVITICUS XIX. 17.

Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice. EPHES. IV. 31.

But now ye also put off all these; anger, wrath, malice. COL. III. 8.

For we ourselves, also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. TITUS III. 3.

Thou hast seen it; for thou beholdest mischief and spite to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless. PSALM X. 14.

Envy is the hatred of another's felicity; in respect of superiors, because they are not equal to them; in respect of inferiors, lest they should be equal to them; in respect of equals, because they are equal to them.

ST. AUGUSTINE.

The rancour of malice is the true nature of the devil, and the soul possessed therewith is his dearest dwelling. For where envy, hatred, and revenge take up the whole heart, there God hath no room at all left to be in all his thoughts. I may meet a mad man and avoid him; I may move a choleric man and pacify him; I may cross a furious drunkard and shun him; but a malicious man is more dangerous, implacable, and inevitable than they ARTHUR WARWICK.

all.

The envious man is in pain upon all occasions which ought to give him pleasure. The relish of his life is inverted; and the objects which administer the highest satisfaction to those who are exempt from this passion, give the quickest pangs to persons who are subject to it. All the perfections of their fellow-creatures are odious. Youth, beauty, and wisdom, are provocations of their displeasure. What a wretched and apostate state is this! to be offended with excellence, and to hate a man because we approve him. The condition of the envious man is the most emphatically miserable; he is not only incapable of rejoicing in another's merit or success, but lives

in a world wherein all mankind are in a plot against his quiet, by studying their own happiness and advantage. STEELE.

When a statue had been erected by his fellow-citizens of Thasos to Theogenes, a celebrated victor in one of the public games of Greece, we are told, that it excited so strongly the envious hatred of one of his rivals, that he went to it every night, and endeavoured to throw it down by repeated blows, till at last, unfortunately successful, he was able to move it from its pedestal, and was crushed to death beneath it on its fall. This, if we consider the self-consuming misery of envy, is truly what happens to every envious man. He may, perhaps, throw down his rival's glory, but he is crushed in his own soul beneath the glory which he overturns. DR. BROWN.

But envy had enough,
To fill his heart with gall and bitterness.
What made the man of envy what he was,
Was worth in others, vileness in himself,
A lust of praise, with undeserving deeds,
And conscious poverty of soul; and still
It was his earnest work and daily toil,
With lying tongue, to make the noble seem
Mean as himself. On fame's high hill he saw
The laurel spread its everlasting green,

And wished to climb; but felt his knees too weak,
And stood below unhappy, laying hands

Upon the strong, ascending gloriously

The steps of honour, bent to draw them back;

Involving oft the brightness of their path,

In mists his breath had raised. Whene'er he heard,

As oft he did, of joy and happiness,

And great prosperity, and rising worth,

"Twas like a wave of wormwood o'er his soul,
Rolling its bitterness. His joy was woe,

The woe of others. When, from wealth to want,
From praises to reproach, from peace to strife,
From mirth to tears, he saw a brother fall,
Or virtue make a slip,-his dreams were sweet.

ROBERT POLLOK-Course of Time.