This was performed accordingly; the Eldest Sister presenting herself before the vessel, and introducing it with an apology for what they had done.

'O Jupiter,' says she, we have gathered together all the good and evil, the comforts and distresses of human life, which we thus present before thee in one promiscuous heap. We beseech thee, that thou thyself wilt sort them out for the future, as in thy wisdom thou shalt think fit. For we acknowledge, that there is none besides thee that can judge what will occasion grief or joy in the heart of a human creature, and what will prove a blessing or a calamity to the person on whom it is bestowed.'

N° 147. SATURDAY, MARCH 18, 1709-10.

Ut ameris, amabilis esto.-OVID.

-Be lovely, that you may be lov'd.

From my own Apartment, March 17.

READING is to the mind, what exercise is to the body. As by the one health is preserved, strengthened, and invigorated; by the other, virtue, which is the health of the mind, is kept alive, cherished, and confirmed. But as exercise becomes tedious and painful, when we make use of it only as the means of health, so reading is apt to grow uneasy and burdensome, when we apply ourselves to it only for our improvement in virtue. For this reason, the virtue which we gather from a fable, or an allegory, is like the health we get by hunting; as we are engaged in an agreeable pursuit that draws us on with pleasure, and makes us insensible of the fatigues that accompany it.

After this preface, I shall set down a very beautiful allegorical fable of the great poet whom I mentioned in my last paper, and whom it is very difficult to lay aside when one is engaged in the reading of him. And this I particularly design for the use of several of my fair correspondents, who in their letters have complained to me, that they have lost the affections of their husbands, and desire advice how to recover them.

my

Juno, says Homer, seeing her Jupiter seated on the top of mount Ida, and knowing that he had conceived an aversion to her, began to study how she should regain his affections, and make herself amiable to him. With this thought she immediately retired into her chamber, where she bathed herself in ambrosia; which gave her person all its beauty, and diffused so divine an odour, as refreshed all nature, and sweetened both heaven and earth. She let her immortal tresses flow in the most graceful manner, and took a particular care to dress herself in several ornaments, which the poet describes at length, and which the goddess chose out as the most proper to set off her person to the best advantage. In the next place, she made a visit to Venus, the deity who presides over love, and begged of her, as a particular favour, that she would lend her for a while those charms with which she subdued the hearts both of gods and men. For,' says the goddess, I would make use of them to reconcile the two Deities, who took care of me in my infancy, and who at present are at so great a variance, that they are estranged from each other's bed.' Venus was proud of an opportunity of obliging so great a goddess, and therefore made her a present of the cestus which she used to wear about her own waist, with advice to hide it in her bosom until she had accomplished her intention. This cestus was a fine

party-coloured girdle, which, as Homer tells us, had all the attractions of the sex wrought into it. The four principal figures in the embroidery were, love, desire, fondness of speech and conversation, filled with that sweetness and complacency, which, says the poet, insensibly steal away the hearts of the

wisest men.

Juno, after having made these necessary preparations, came, as by accident, into the presence of Jupiter, who is said to have been as much inflamed with her beauty, as when he first stole to her embraces, without the consent of their parents. Juno, to cover her real thoughts, told him, as she had told Venus, that she was going to make a visit to Oceanus and Tethys. He prevailed upon her to stay with him, protesting to her, that she appeared more amiable in his eye than ever any mortal, goddess, or even herself, had appeared to him until that day. The poet then represents him in so great an ardour, that, without going up to the house which had been built by the hands of Vulcan according to Juno's direction, he threw a golden cloud over their heads as they sat upon the top of mount Ida, while the earth beneath them sprung up in lotuses, saffrons, hyacinths, and a bed of the softest flowers for their

repose.

This close translation of one of the finest passages in Homer, may suggest abundance of instruction to a woman who has a mind to preserve or recall the affection of her husband. The care of the person and the dress, with the particular blandishments woven in the cestus, are so plainly recommended by this fable, and so indispensably necessary in every female who desires to please, that they need no farther explanation. The discretion, likewise, in covering all matrimonial quarrels from the knowledge of others, is taught in the pretended visit to

After this preface, I shall set down a very beautiful allegorical fable of the great poet whom I mentioned in my last paper, and whom it is very difficult to lay aside when one is engaged in the reading of him. And this I particularly design for the use of several of my fair correspondents, who in their letters have complained to me, that they have lost the affections of their husbands, and desire my advice how to recover them.

Juno, says Homer, seeing her Jupiter seated on the top of mount Ida, and knowing that he had conceived an aversion to her, began to study how she should regain his affections, and make herself amiable to him. With this thought she immediately retired into her chamber, where she bathed herself in ambrosia; which gave her person all its beauty, and diffused so divine an odour, as refreshed all nature, and sweetened both heaven and earth. She let her immortal tresses flow in the most graceful manner, and took a particular care to dress herself in several ornaments, which the poet describes at length, and which the goddess chose out as the most proper to set off her person to the best advantage. In the next place, she made a visit to Venus, the deity who presides over love, and begged of her, as a particular favour, that she would lend her for a while those charms with which she subdued the hearts both of gods and men. For,' says the goddess, I would make use of them to reconcile the two Deities, who took care of me in my infancy, and who at present are at so great a variance, that they are estranged from each other's bed.' Venus was proud of an opportunity of obliging so great a goddess, and therefore made her a present of the cestus which she used to wear about her own waist, with advice to hide it in her bosom until she had accomplished her intention. This cestus was a fine

party-coloured girdle, which, as Homer tells us, had all the attractions of the sex wrought into it. The four principal figures in the embroidery were, love, desire, fondness of speech and conversation, filled with that sweetness and complacency, which, says the poet, insensibly steal away the hearts of the wisest men.

Juno, after having made these necessary preparations, came, as by accident, into the presence of Jupiter, who is said to have been as much inflamed with her beauty, as when he first stole to her embraces, without the consent of their parents. Juno, to cover her real thoughts, told him, as she had told Venus, that she was going to make a visit to Oceanus and Tethys. He prevailed upon her to stay with him, protesting to her, that she appeared more amiable in his eye than ever any mortal, goddess, or even herself, had appeared to him until that day. The poet then represents him in so great an ardour, that, without going up to the house which had been built by the hands of Vulcan according to Juno's direction, he threw a golden cloud over their heads as they sat upon the top of mount Ida, while the earth beneath them sprung up in lotuses, saffrons, hyacinths, and a bed of the softest flowers for their

repose.

This close translation of one of the finest passages in Homer, may suggest abundance of instruction to a woman who has a mind to preserve or recall the affection of her husband. The care of the person and the dress, with the particular blandishments woven in the cestus, are so plainly recommended by this fable, and so indispensably necessary in every female who desires to please, that they need no farther explanation. The discretion, likewise, in covering all matrimonial quarrels from the knowledge of others, is taught in the pretended visit to