during life, it is not to be obtained? To gain the favour, and hear the applauses of our contemporaries, is indeed equally desirable with any other prerogative of superiority, because fame may be of use to smooth the paths of life, to terrify opposition, and fortify tranquillity; but to what end shall we be the darlings of mankind, when we can no longer receive any benefits from their favour? It is more reasonable to wish for reputation, while it may yet be enjoyed, as Anacreon calls upon his companions to give him for present use the wine and garlands which they purpose to bestow upon his tomb.
The advocates for the love of fame allege in its vindication, that it is a passion natural and universal; a flame lighted by heaven, and always burning with greatest vigour in the most enlarged and elevated minds. That the desire of being praised by posterity implies a resolution to deserve their praises, and that the folly charged upon it, is only a noble and disinterested generosity, which is not felt, and therefore not understood, by those who have been always accustomed to refer every thing to themselves, and whose selfishness has contracted their understandings. That the soul of man, formed for eternal life, naturally springs forward beyond the limits of corporeal existence, and rejoices to consider herself as co-operating with future ages, and as co-extended with endless duration. That the reproach urged with so much petulance, the reproach of labouring for what cannot be enjoyed, is founded on an opinion which may with great probability be doubted; for since we suppose the powers of the soul to be enlarged by its separation, why should we conclude that its
