instances of being obliged, by better information, or fuller
consideration, to change opinions even on important subjects, which I
once thought right, but I found to be otherwise. It is, therefore, that
the older I grow, the more apt I am to doubt my own judgment, and to pay
more respect to the judgment of others. Most men, indeed, as well as
most sects in religion, think themselves in possession of all truth, and
that whenever others differ from them, it is so far error. Steele, a
Protestant, in a dedication tells the pope that 'the only difference
between our two churches, in their opinions of the certainty of their
doctrines is, the Romish Church is infallible, and the Church of England
never in the wrong.' But, though many private persons think almost as
highly of their own infallibility as that of their sect, few express it
so naturally as a certain French lady who, in a little dispute with her
sister, said, 'I don't know how it happens, sister, but I meet with
nobody but myself that is always in the right.'" "I could never," says
Sir Thomas Browne, "divide myself from any man upon the difference of an
opinion, or be angry with his judgment for not agreeing with me in that
from which, perhaps, within a few days, I should dissent myself."
"Whoever shall call to memory how many and many times he has been
mistaken in his own judgment," says the great French essayist, "is he
not a great fool if he does not ever after distrust it?" "Beware," said
John Wesley, "of forming a hasty judgment. There are secrets which few
but God are acquainted with. Some years since I told a gentleman, 'Sir,
I am afraid you are covetous.' He asked me, 'What is the reason of your
fears?' I answered, 'A year ago, when I made a collection for the
expense of repairing the Foundry, you subscribed five guineas. At the
subscription made this year you subscribed only half a guinea.' He made
no reply; but after a time asked, 'Pray, sir, answer me a question. Why
do you live upon potatoes?' (I did so between three and four years.) I
replied, 'It has much conduced to my health.' He answered, 'I believe it
has. But did you not do it likewise to save money?' I said, 'I did, for
what I save from my own meat will feed another that else would have
none.' 'But, sir,' said he, 'if this be your motive, you may save much
more. I know a man that goes to the market at the beginning of each
week. There he buys a pennyworth of parsnips, which he boils in a large
quantity of water. The parsnips serve him for food, and the water for
drink, the ensuing week, so his meat and drink together cost him only a
penny a week.' This he constantly did, though he had then two hundred
pounds a year, to pay the debts which he had contracted before he knew
God! And this was he I had set down for a covetous man." "We shall have
two wonders in heaven," said the wise and gentle Tillotson; "the one,
how many come to be absent whom we expected to find there; the other,
how many are there whom we had no hope of meeting." There is
significance in the epitaph by Steele, in The Spectator: "Here lieth R.
C., in expectation of the last day. What sort of a man he was that day
will discover."
It would seem that, as things are, there is nothing so natural as
intolerance; and it is not to be wondered at that the language to
express toleration should be of modern invention. Coleridge was of
opinion "that toleration was impossible till indifference made it
worthless." Dr. King had a different view; he said, "The opinion of any
one in this world, except the wise and good, who do not aspire to be
even tolerant,--who are too modest to be tolerant, since toleration
implies superiority,--is of little consequence." Hunt said of Lamb, that
"he had felt, thought, and suffered so much, that he literally had
intolerance for nothing." Palgrave, in his Travels through Central and
Eastern Arabia, relates of Abd-el-Lateef, a Wahabee, that one day seeing
a corpulent Hindoo, he exclaimed, "What a log for hell-fire!" This
follower of Mahomet had not only the intolerance, but the conceit of
super-excellence that the poor sectarian followers of Christ too often
have. When he was preaching one day to the people of Riad, he recounted
the tradition according to which Mahomet declared that his followers
should divide into seventy-three sects, and that seventy-two were
destined to hell-fire, and only one to paradise. "And what, O messenger
of God, are the signs of that happy sect to which is insured the
exclusive possession of paradise?" Whereto Mahomet had replied, "It is
those who shall be in all comformable to myself and my companions." "And
that," added Abd-el-Lateef, lowering his voice to the deep tone of
conviction, "that, by the mercy of God, are we, the people of Riad."
Upon the subject of toleration and charity, read a part of the
remarkable dialogue from Arthur Helps' Friends in Council:--
DUNSFORD.--It is hard to be tolerant of intolerant people; to see how
natural their intolerance is, and in fact thoroughly to comprehend it
and feel for it. This is the last stage of tolerance, which few men, I
suppose, in this world attain.
MIDHURST.--Tolerance appears to me an unworked mine....
MILVERTON.--There is one great difficulty to be surmounted; and that is,
how to make hard, clear, righteous men, who have not sinned much, have
not suffered much, are not afflicted by strong passions, who have not
many ties in the world, and who have been easily prosperous,--how to
make such men tolerant. Think of this for a moment. For a man who has
been rigidly good to be supremely tolerant would require an amount of
insight which seems to belong only to the greatest genius. I have often
fancied that the main scheme of the world is to create tenderness in
man; and I have a notion that the outer world would change if man were
to acquire more of this tenderness. You see at present he is obliged to
be kept down by urgent wants of all kinds, or he would otherwise have
more time and thought to devote to cruelty and discord. If he could live
in a better world, I mean in a world where nature was more propitious, I
believe he would have such a world. And in some mysterious way, I
suspect that nature is constrained to adapt herself to the main impress
of the character of the average beings in the world.
ELLESMERE.--These are very extraordinary thoughts.
DUNSFORD.--They are not far from Christianity.
MILVERTON.--You must admit, Ellesmere, that Christianity has never been
tried. I do not ask you to canvass doctrinal and controversial matters.
But take the leading precepts; read the Sermon on the Mount, and see if
it is the least like the doctrines of modern life.
DUNSFORD.--I cannot help thinking, when you are all talking of
tolerance, why you do not use the better word, of which we hear
something in Scripture,--charity.
MILVERTON.--If I were a clergyman, there is much that I should dislike
to have to say (being a man of very dubious mind); there is much also
that I should dislike to have to read; but I should feel that it was a
great day for me when I had to read out that short but most abounding
chapter from St. Paul on charity. The more you study that chapter, the
more profound you find it. The way that the apostle begins is most
remarkable; and I doubt if it has been often duly considered. We think
much of knowledge in our own times; but consider what the early
Christian must have thought of one who possessed the gift of tongues or
the gift of prophecy. Think also what the early Christian must have
thought of the man who possessed "all faith." Then listen to St. Paul's
summing up of these great gifts in comparison with charity. Dunsford,
will you give us the words? You remember them, I dare say.
DUNSFORD.--(1 Cor. ch. xiii.) "Though I speak with the tongues of men
and of angels, and have not charity, I am become as sounding brass, or a
tinkling cymbal.
"And though I have the gift of prophecy, and understand all mysteries,
and all knowledge; and though I have all faith, so that I could remove
mountains, and have not charity, I am nothing."
MILVERTON.--You will let me proceed, I know, if it is only to hear more
from Dunsford of that chapter. I have said that the early Christian
would have thought much of the man who possessed the gift of tongues, of
prophecy, of faith. But how he must have venerated the rich man who
entered into his little community, and gave up all his goods to the
poor! Again, how the early Christian must have regarded with longing
admiration the first martyrs for his creed! Then hear what St. Paul says
of this outward charity, and of this martyrdom, when compared with this
infinitely more difficult charity of the soul and martyrdom of the
temper. Dunsford will proceed with the chapter.
DUNSFORD.--"And though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not charity, it profiteth
me nothing."
MILVERTON.--Pray go on, Dunsford.
DUNSFORD.--"Charity suffereth long, and is kind; charity envieth not;
charity vaunteth not itself, is not puffed up,
"Doth not behave itself unseemly, seeketh not her own, is not easily
provoked, thinketh no evil;
"Rejoiceth not in iniquity, but rejoiceth in the truth;
"Beareth all things, believeth all things, hopeth all things, endureth
all things. Charity never faileth: but whether there be prophecies, they
shall fail; whether there be tongues, they shall cease; whether there be
knowledge, it shall vanish away."
MILVERTON.--That is surely one of the most beautiful things that has
ever been written by man. It does not do to talk much after it.
Channing closes his Essay upon the Means of Promoting Christianity with
this remarkable passage: "If, in this age of societies, we should think
it wise to recommend another institution for the propagation of
Christianity, it would be one the members of which should be pledged to
assist and animate one another in living according to the Sermon on the
Mount. How far such a measure would be effectual we venture not to
predict; but of one thing we are sure, that, should it prosper, it would
do more for spreading the gospel than all other associations which are
now receiving the patronage of the Christian world."
At the White House, on an occasion I shall never forget, said a visitor,
the conversation turned upon religious subjects, and Lincoln made this
impressive remark: "I have never united myself to any church, because I
have found difficulty in giving my assent, without mental reservation,
to the long, complicated statements of Christian doctrine which
characterize their articles of belief and confessions of faith. When any
church will inscribe over its altar, as its sole qualification for
membership," he continued, "the Saviour's condensed statement of the
substance of both law and gospel, Thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and with all thy mind, and thy
neighbor as thyself, that church will I join with all my heart and all
my soul."
"You may remember," says Farrar, in his Silence and Voices of God, "how,
in the old legend, St. Brendan, in his northward voyage, saw a man
sitting upon an iceberg, and with horror recognized him as the traitor
Judas Iscariot; and the traitor told him how, at Christmas time, amid
the drench of the burning lake, an angel had touched his arm, and bidden
him for one hour to cool his agony on an iceberg in the Arctic sea; and
when he asked the cause of this mercy, bade him recognize in him a leper
to whom in Joppa streets he had given a cloak to shelter him from the
wind; and how for that one kind deed this respite was allotted him. Let
us reject the ghastly side of the legend, and accept its truth. Yes,
charity,--love to God as shown in love to man--is better than all
burnt-offering and sacrifice." "In thy face," said the dying Bunsen to
the wife of his heart, bending over him, "in thy face have I seen the
Eternal."
When Abraham, according to another old legend, sat at his tent door, as
was his custom, waiting to entertain strangers, he espied coming toward
him an old man, stooping and leaning on his staff, weary with age and
travail, who was a hundred years of age. He received him kindly, washed
his feet, provided supper, caused him to sit down; but observing that
the old man eat, and prayed not, nor begged for blessing on his meat, he
asked him why he did not worship the God of heaven. The old man told him
that he worshiped the fire only, and acknowledged no other God. At which
answer Abraham grew so zealously angry that he thrust the old man out of
his tent, and exposed him to all the evils of the night and an unguarded
condition. When the old man was gone, God called to Abraham, and asked
him where the stranger was. He replied, "I thrust him away because he
did not worship Thee." God answered him, "I have suffered him these
hundred years, although he dishonored me; and couldst not thou endure
him one night?"
"Ah! poor things that we are. We are all sore with many bruises and
wounds. The marvel is that our own tenderness does not make us tender to
all others."
"He shall be immortal who liveth till he be stoned by one without
fault."
"I saw in Rome, once, Anstiss," said Hope, "an old coin,--a silver
denarius,--all coated and crusted with green and purple rust. I called
it rust; but Aleck told me it was copper; the alloy thrown out from the
silver, until there was none left. Within, it was all pure. It takes
ages to do it; but it does get done. Souls are like that, Anstiss.
Something moves in them, slowly, till the debasement is all thrown out.
Sometime, the very varnish shall be taken off."
"Day by day I think I read more plain,
This crowning truth, that, spite of sin and pain,
No life that God has given is lived in vain;
But each poor, weak, and sin-polluted soul
Shall struggle free at last, and reach its goal,--
A perfect part of God's great perfect whole."
INDEX
Abernethy, a timid lecturer, 255.
Abd-el-Lateef, anecdote of, 383.
Addison, on living and dressing according to the rules of common sense, 64;
his care in composition, 127;
reputed portrait of, 189;
his belief in ghosts, 243;
his marriage, 246;
enlarges on a thought of Socrates, 374.
Advice, on asking and giving, 104.
AEschines, of Pericles and Aspasia, 41.
AEsop, fable of the travelers and the chameleon, 379.
Agassiz, had no time to make money, 139.
Aikenhead, hanged for free religious opinions, 362.
Alfieri, how he composed, 126.
Alfred, King of Denmark, story of, 165.
Alger, public opinion the atmosphere of society, 7;
most men live blindly, 23;
ruins, and what they symbolize, 216;
on the blindness or Homer, Milton, Galileo, and Haendel, 228;
on the happiness of solitude, 342;
his account of the hermit of Grub Street, 343;
the forest of statues on the roof of Milan cathedral, 354;
the scholar's pantheon at the top of his mind, 354.
Amyot, his poverty and success, 125.
Anaxagoras, a request made by, 216;
whom he believed to be most happy, 346.
Andersen, advice to, 148.
Anecdote of a singer and his wife in Leipsic, 316;
of a hypochondriacal comedian, 323.
Angelo, Michel, confesses his ignorance, 29;
on reforming mankind, 93;
anecdote of, 168;
and Raphael, 171;
a gem once worn on the finger of, 178;
and the Reformation, 252;
the statues of, 303;
and Bramante, 303;
of Donatello's statue, 325;
a saying of his commending moderation, 348.
Annals of the Parish, why rejected, 148.
Anson, Lord, different opinions of, 189.
Appleseed, Johnny, character and career of, 112.
Apelles and Protogenes, 171.
Apuleius, a curious fact relating to, 249.
Arago, his claim for ancient Egypt, 181.
Arbuthnot, Pope, and Gay, fate of a joint play of, 255.
Archimedes, the tomb of, 215.
Arctic morality, 102.
Arctic region, small proportion of fuel used in the, 241;
effect of frost in the, 301.
Arethusa, Fountain of, 302.
Aristotle, on proverbs, 159;
logic known before, 182;
fate of, 223.
Arnold, Matthew, moral rules for the sage only, 369.
Artist, an, in serpents, 300.
Aspasia and Pericles, 41.
Atterbury, Bishop, what he said of Newton, 107.
Augereau, at the coronation of Napoleon, 110.
Augustine, St., and the idea of Fourierism, 182;
subtleties on the question, What then is time? 339;
on a happy life, 340;
a passage from his Confessions, 354.
Auld Lang Syne, 204.
Auld Robin Gray, its authorship a secret for fifty years, 254.
Aurelius, Marcus, tolerant and good to all but Christians, 33;
his idea of free government, 185;
his doubtful wife and bad son, 247;
what he learnt from his tutor, 347;
a lofty thought of, on the sacredness of life, 355.
Babinet, his opinion of a submarine telegraph, 267.
Bacon, on nature reviving--AEsop's damsel, 48;
of policy and craft, 65.
Bailly, story told of, 167.
Balzac, his care in composition, 128.
Barbauld, Mrs., passage from, 296;
lines by, 356.
Barere, views and conduct early and late in life, 104.
Barry, Michael J., some lines by, 120.
Barton, Bernard, his surprise at a funeral, 156.
Bathurst, Lord, and the Essay on Man, 249.
Baxter, a believer in witchcraft, 250;
his views at the end of life, 268;
the result, after a trial of worldly things, 326.
Bayle, on Pericles and Aspasia, 41;
on the spirit of party, 61;
on Machiavelli's Prince, 233;
the purity of, 245.
Beattie, Dr., of a witty parson, 43.
Beaumarchais, adaptations of Tarare, 221.
Becket, Thomas a, story of the mother of, 212.
Beckford, and his romance, Vathek, 252.
Bentivoglio, misfortunes of, 262.
Beranger, refuses a legacy, 141.
Berkeley, Bishop, on being master of one's time, 136.
Bernis, Cardinal, and Madame de Pompadour, 268.
Betterton, a borrower from Steele, 169.
Beyle, Henri, a laborious writer, 125.
Beza, one of his invectives, 45;
his coarse, amorous poems, 268.
Bible, the, in literature, 161;
a reference to, 241.
Billingsgate, fish-woman of, 28.
Blackwood's Magazine on diversity, 5;
on the inevitable and irremediable, 91;
on public opinion, 361;
on the adoring principle in human nature, 368.
Blake, William, artist, genius, mystic, madman, 281.
Blessington, Lady, relating to Moore, 140.
Boileau, an unwearied corrector, 126;
relating to Moliere, 149.
Bolingbroke to Swift, 214.
Books never published, 194.
Boots with pointed toes believed to be the cause of the plague, 203.
Borghese, Paulo, poverty of, 261.
Borghese, Princess, anecdote of, 311.
Bossuet, confesses his insignificance, 30;
appearance of his manuscript, 129.
Boswell, and intellectual chemistry, 42;
on being reckoned wise, 168;
the bulwark of Johnson's fame, 190;
Johnson's pretended contempt of, 243.
Boyle, effect of falling water upon, 244.
Brackenridge, distrust of moderation natural, 296.
Brahe, Tycho, and the idiot Lep, 228;
his terror of a hare or fox, 244.
Brain, insensibility of the, 242.
Bramah, origin of the idea of his lock, 181.
Brewster, Sir David, and the story of the falling apple, 175;
on Galileo's abjuration, 223.
Bronte, Charlotte, a painstaking writer, 126;
life and genius of, 276, 277, 278.
Brougham, how he composed one of his speeches, 132;
a curious fact of, 254.
Brown, John, utterances and incidents of, 113;
and the old engine-house, 264;
and the governor of Virginia, 264;
a daughter of, 265;
one of his trusted men, 265.
Brown, Tom, a remark of, 121.
Browne, Sir Thomas, on self-love, 14;
confesses his ignorance, 31;
on a neglect of the great, 151;
on maxims that will never be out of date, 159;
his faith in witchcraft, 224;
a lofty thought of, on the immortality of life, 355;
on usurping the gates of heaven, 366;
his distrust of his own judgment, 381.
Bruce, and the story of the spider, 165;
death of, 260.
Brunel, a remark of, relating to Pompey's Pillar, 181.
Brunelleschi, and the story of the egg, 166.
Buffon, his manner of composing, 128.
Buelow, effects of his stopping practice, 130.
Bulwer, on truth, 4;
anecdote of Kean, 13;
relating to Calvin and Torquemada, 46;
his description of a superior man, 68;
on the English language, 158;
on the language of Spain, 158;
on La Rochefoucauld, 234;
of Descartes, 238;
looking from the window of his club, 338;
paraphrase from Phaedrus, 374.
Bunsen, dying exclamation of, 387.
Bunyan, wrote Pilgrim's Progress in prison, 135.
Burke, no great fire without great heat, 46;
a remark of on idleness, 122;
how he worried his printer, 132;
at Beaconsfield, 154;
his tribute to John Howard, 231;
his great care as a writer, 249;
his style in youth and old age, 254.
Burnet, Bishop, his estimate of Newton, 107;
on Lord Rochester, 236.
Burns, characterizes woman, 3;
remarks of and by, 123;
his poverty and pride, 137;
advised to imitate Mrs. John Hunter, 145;
confidence in his own powers, 150;
tribute of Hawthorne to, 153;
the Scotsman's religion, 174;
a complaint of himself, 244;
pronounced incapable of music, 263;
on sensibility, 314;
his constitutional melancholy, 315;
lines by, 344;
his gospel of charity, 376.
Burton, naught so sweet as melancholy, naught so damned as melancholy, 314;
on content and true happiness, 325.
Butler, misery of, 315.
Byron, some lines by, 150;
criticises mythology, 187;
a peculiarity of, 244.
Caesar, Augustus, his fear of thunder, 244.
Caesar, Julius, the corpse of, 222;
ambition of, criticised by Pascal, 353.
Cagliostro, Lavater duped by, 258.
Calamities sometimes blessings, 226.
Caligula and his horse, 99.
Caliph, memorial of an illustrious, 333.
Callcott, his picture of Milton and his daughter, 175.
Calvin, occasional violence of, 45.
Camoens, poverty of, 134, 261.
Campbell, his difficulty in finding a bookseller, 133;
Scott and Hohenlinden, 150;
and Prof. Wilson, 268.
Candide's supper at Venice with the six kings, 333.
Canova exhibiting his paintings, 261.
Canute, the story of, 166.
Captain of Virginia militia, exclamation of, 119.
Carlyle, legend of Moses and the Dead Sea people, 49;
on the effects of custom, 64;
fastidiousness as a writer, 130;
his opinion of a hero, 232;
compares men to sheep, 295.
Cashmere shawls, 180.
Castelar, a republican's opinion of Rome, 307;
on the unhappiness of life, 337;
pleads for universal toleration, 361.
Cato, how he was estimated by contemporaries, 144;
learned Greek after he was seventy, 267.
Cecil, sorrowed in the bright lustre of a court, 334.
Cervantes, poverty of, 134;
planned and commenced Don Quixote in prison, 135;
a curious fact of, 191;
his wretchedness and melancholy, 315.
Chalmers, as to certain of his compositions, 254;
and the views of Malthus, 263.
Change, anecdotes and facts illustrating, 9, 10, 11.
Channing, on establishing a new society, 386.
Chapman, Jonathan, known as Johnny Appleseed, 112.
Charlemagne, a story of the daughter of, 165.
Charles I., a story told of, 167.
Charles II., his criticism of Sir Matthew Hale, 3;
touching for the evil, 224;
and Cromwell, 304;
and Wycherley, 304;
the name given him by one who knew him, 304;
manner of his death, 304;
character of, drawn by Macaulay, 306.
Charles XII., of Sweden, anecdote of, 167.
Charity, Christian, a story illustrating, 357.
Chaulnes, Duke de, and Johnson, 370.
Chaumette, devoted to an aviary, 99.
Cheops, ring of, 178.
Chesterfield, a remark on, 190;
speeches of, written by Johnson, 248.
Chillingworth, at last confident of nothing, 258.
China, scarcity of labor in, 240.
Chinese rebuke of Christians, 101.
Chrysippus, of misers, 72.
Cicero, of the man and his eggs, 6;
his experience at a watering-place, 16;
how laboriously he prepared his speeches, 131;
the diminutive copy of the Iliad he saw, 178;
on universal brotherhood, 185;
hunting the tomb of Archimedes, 215;
timidity of, 262.
Clairvoyance, very old, 183.
Coal, a man executed for burning it, 202.
Cobbe, Frances Power, on the Christian movement, 370.
Cobbett, revisits the scenes of his boyhood, 220.
Cockburn, Lord, anecdote of Dr. Henry, 80.
Coleridge, one just flogging he received, 21;
horrified by the exclamation of a boy, 22;
some devil and some god in man, 42;
anecdote of a dignified man, 69;
on doing good, 93;
of traders in philanthropy, 97;
project of pantisocracy, 102;
fears he has caught the itch, 103;
gained little by his writings, 133;
what he thought a sufficient income, 138;
of Goethe, 147;
intellect of, 151;
comparison of Shakespeare with Milton, 152;
on Shakespeare and Homer, 152;
at York minster, 196;
a remark of, in one of his lectures, 200;
and John Chester, 211;
curious facts relating to, 250;
and the House that Jack built, 268;
on certain smells, 302;
his summing up of life, 336;
remark on Horne Tooke, 378;
remark on toleration, 383.
Columbus, and the egg, 166;
fact relating to, 259.
Commodus, tolerant to Christians, 247.
Common sense defined, 7.
Communist, a, defined, 105.
Conciergerie, flirting and love-making in the, 35.
Confucius, describes the conduct of the superior man, 23;
his joy in frugality, 136;
and the Golden Rule, 185;
anecdote of, 373.
Congreve, what the one wise man knew, 32.
Conscience, 22.
Corey, Giles, pressed to death, 60.
Corneille, his poverty, 134;
what Napoleon said of him, 153;
tiresome in conversation, 260.
Cornwall, Barry, his fear of the sea, 251.
Correggio, no portrait of, 262.
Corwin, Thomas, anecdote of, 168.
Cottle, Joseph, relating to Coleridge, 22;
of Coleridge at York minster, 196;
lines by, admired by Coleridge, 378.
Couthon, devoted to a spaniel, 99.
Cowley, a curious fact of, 245.
Cowper, his poems and their publisher, 192;
his mental malady, 226;
the ballad of John Gilpin, 227;
the poor school-master, Teedon, 228;
his attempt at suicide, 246;
his giggling with Thurlow, 246;
the sanest of English poets, 254;
fancied himself hated by his Creator, 259;
a melancholy confession of, 317.
Crabbe, wrote and burned three novels, 259.
Credulity, 20, 224.
Creed, in the biliary duct, 8;
referred to in the rebuke of a clergyman, 20.
Crichton, curious achievement of, 264.
Cromwell, his distrust of popular applause, 298;
and Charles II., 304;
and Milton, 304;
how estimated when flattery was mute, 304;
manner of his death, 304.
Crowne, John, reading by lightning, 46.
Cumberland, and Sheridan, 9;
describes Soame Jenyns, 236;
Goldsmith and his comedy, 270;
the dinner at the Shakespeare tavern, 271;
predicament of an artist in serpents, 300;
a reflection on old age, 332;
on a man gifted with worldly qualities, 350;
remark on Bubb Doddington, 378.
Curing public evils, 25.
Curiosity, 17, 32.
Curran, contest with the fish-woman, 28;
remark to Phillips about his speeches, 249;
melancholy nature of, 314.
Curtis, George William, castles in Spain, 327.
Cushman, Charlotte, anecdote related by, 35.
Custom, doth make cowards of us all, 64.
Daguerre, his discovery anticipated, 181.
Damascus blades of the Crusades, 180.
Dante, a story told of, 170;
the prodigal and the avaricious together, 302.
D'Arblay, Madame, and Mrs. Barbauld's stanza on Life, 356.