"I did not expect," anfwered the princefs," to hear that imputed to falfehood which is the confequence only of frailty. To the mind, as to the eye, it is difficult to compare with exactness objects vaft in their extent, and various in their parts. Where we fee or conceive the whole at once, we readily note the difcriminations, and decide the preference: but of two fyftems, of which neither can be furveyed by any human being in its full compass of magnitude and multiplicity of complication, where is the wonder, that judging of the whole by parts, I am alternately affected by one and the other as either preffes on my memory or fancy? We differ from ourfelves just as we differ from each other, when we fee only part of the queftion, as in the multifarious relations of poli ticks ticks and morality; but when we perceive the whole at once, as in numerical computations, all agree in one judgment, and none ever varies his opinion." "Let us not add, faid the prince, to the other evils of life, the bitterness of controverfy, nor endeavour to vie with each other in fubtilties of argument. We are employed in a fearch, of which both are equally to enjoy the fuccefs, or fuffer by the mifcarriage. It is therefore fit that we affift each other. You furely conclude too haftily from the infelicity of marriage against its inftitution will not the mifery of life prove equally that life cannot be the gift of heaven? The world must be peopled by marriage, or peopled without it." "How the world is to be peopled, returned Nekayah, is not my care, and I needs needs not be yours. I fee no danger that the prefent generation fhould omit to leave fucceffors behind them: we are not now inquiring for the world, but for ourselves." CHA P. XXVIII. THE DEBATE OF MARRIAGE CONTINUED. "TH HE good of the whole, fays Raffelas, is the fame with the good of all its parts. If marriage be, best for mankind, it must be evidently beft for individuals, or a permanent and neceffary duty must be the cause of evil, and fome must be inevitably facrificed to the convenience of others. In the estimate which you have made. of the two states, it appears that the incommodities of a fingle life are, in a great measure, neceffary and certain, but those of the conjugal state accidental and avoidable. "I cannot forbear to flatter myself, that prudence and benevolence will make I 2 make marriage happy. The general folly of mankind is the cause of general complaint. What can be expected but disappointment and repentance from a choice made in the immaturity of youth, in the ardour of defire, without judgment, without forefight, without inquiry after conformity of opinions, fimilarity of manners, rectitude of judgment, or purity of fentiment. "Such is the common procefs of marriage. A youth or maiden meeting by chance, or brought together by artifice, exchange glances, reciprocate civilities, go home, and dream of one another. Having little to divert attention, or diverfify thought, they find themselves uneafy when they are apart, and therefore conclude that they fhall be happy, together. They marry, and discover what nothing but voluntary blindness before |