unmistakable. It is worth remembering, however, that several of the proposals, such as those for closing the public-houses at twelve o'clock at night; the penalizing of publicans who supplied drink to drunken customers; the building of churches, have since been adopted.

I cannot agree with Mr. Churton Collins ("Jonathan Swift," pp. 59-61) in suspecting Swift of a special policy of self-interest in writing the "Project." Swift was too honest a man to use the religious sentiment for the purpose of counteracting any bad impression his previous writings had made on those who had the power to advance him. However much he might delight in the possession of high worldly station, he would never so prostitute himself to obtain it. Nor did he care to let the world into the secret of his heart. Indeed, all his life Swift seemed to hide, almost jealously, the genuine piety of his nature. Whatever suspicion of policy has surrounded the tract must be ascribed to the well-intentioned letter of the Earl of Berkeley above quoted; and the Earl would not have written thus had he felt Swift's motive to be any other than a purely impersonal one.

Steele, in his review of the "Project" in the fifth "Tatler" (April 20th, 1709), makes some interesting observations, and seems to take special note of the "Person of Honour," in the character of which Swift wrote it. Writing from Will's Coffee-House, Steele says: "This week being sacred to holy things, and no public diversions allowed, there has been taken notice of even here, a little Treatise, called 'A Project for the Advancement of Religion: dedicated to the Countess of Berkeley.' The title was so uncommon, and promised so peculiar a way of thinking, that every man here has read it, and as many as have done so have approved it. It is written with the spirit of one who has seen the world enough to undervalue it with good breeding. The author must certainly be a man of wisdom, as well as piety, and have spent as much time in the exercise of both. The real causes of the decay of the interests of religion are set forth in a clear and lively manner, without unseasonable passions; and the whole air of the book, as to the language, the sentiments, and the reasonableness, show it was written by one whose virtue sits easy about him, and to whom vice is thoroughly contemptible. It was said by one of this company, alluding to that knowledge of the world the author seems to have, the man writes much like a gentleman, and goes to Heaven with a very good mien."

In his "Apology" Steele refers to this "Tatler" note, and remarks: "The gentleman I here intended was Dr. Swift, this kind of man I thought him at that time. We have not met of late, but I hope he deserves this character still."

The present text is based upon the first edition; but this edition was so wretchedly printed that I have carefully collated it with those given in the "Miscellanies" (1711), Faulkner (1735), and Hawkesworth (1762).

[T. S.]

A PROJECT FOR THE ADVANCEMENT OF RELIGION, AND THE REFORMATION OF MANNERS. BY A PERSON OF QUALITY.

  O quisquis volet impias
    Caedes, & rabiem tollere civicam:
  Si quaeret pater urbium
    Subscribi statuis, indomitam audeat
  Refraenare licentiam.

Hor.

LONDON:

Printed and Sold by H. Hills, in Black-fryars, near the Water-side.
For the Benefit of the Poor. 1709.

TO THE COUNTESS OF BERKELEY.[1]

MADAM,

My intention in prefixing your Ladyship's name, is not after the common form, to desire your protection of the following papers; which I take to be a very unreasonable request; since, by being inscribed to your Ladyship, though without your knowledge, and from a concealed hand, you cannot recommend them without some suspicion of partiality. My real design is, I confess, the very same I have often detested in most dedications; that of publishing your praises to the world. Not upon the subject of your noble birth, for I know others as noble; or of the greatness of your fortune, for I know others far greater; or of that beautiful race (the images of their parents) which call you mother: for even this may perhaps have been equalled in some other age or country. Besides, none of these advantages do derive any accomplishments to the owners, but serve at best only to adorn what they really possess. What I intend, is your piety, truth, good sense, and good nature, affability, and charity; wherein I wish your Ladyship had many equals, or any superiors; and I wish I could say I knew them too, for then your Ladyship might have had a chance to escape this address. In the meantime, I think it highly necessary, for the interest of virtue and religion, that the whole kingdom should be informed in some parts of your character: For instance, that the easiest and politest conversation, joined with the truest piety, may be observed in your Ladyship, in as great perfection, as they were ever seen apart in any other persons. That by your prudence and management under several disadvantages, you have preserved the lustre of that most noble family into which you are grafted, and which the immeasurable profusion of ancestors for many generations had too much eclipsed. Then, how happily you perform every office of life to which Providence has called you: In the education of those two incomparable daughters, whose conduct is so universally admired; in every duty of a prudent, complying, affectionate wife; in that care which descends to the meanest of your domestics; and, lastly, in that endless bounty to the poor, and discretion where to distribute it. I insist on my opinion, that it is of importance for the public to know this and a great deal more of your Ladyship; yet whoever goes about to inform them, shall instead of finding credit, perhaps be censured for a flatterer. To avoid so usual a reproach, I declare this to be no dedication, but properly an introduction to a proposal for the advancement of religion and morals, by tracing, however imperfectly, some few lineaments in the character of a Lady, who hath spent all her life in the practice and promotion of both.

[Footnote 1: This is the same Countess of Berkeley whom Swift hoaxed with his "Meditation on a Broomstick." She was the daughter of Viscount Campden and sister to the Earl of Gainsborough. [T.S.]]

Among all the schemes offered to the public in this projecting age, I have observed with some displeasure, that there have never been any for the improvement of religion and morals; which beside the piety of the design from the consequence of such a reformation in a future life, would be the best natural means for advancing the public felicity of the state, as well as the present happiness of every individual. For, as much as faith and morality are declined among us, I am altogether confident, they might in a short time, and with no very great trouble, be raised to as high a perfection as numbers are capable of receiving. Indeed, the method is so easy and obvious, and some present opportunities so good, that, in order to have this project reduced to practice, there seems to want nothing more than to put those in mind, who by their honour, duty, and interest, are chiefly concerned.

But because it is idle to propose remedies before we are assured of the disease, or to be in pain,[2] till we are convinced of the danger; I shall first shew in general, that the nation is extremely corrupted in religion and morals; and then I will offer a short scheme for the reformation of both.

[Footnote 2: Scott follows Faulkner in using the word "fear." The reading in the text is that of the first edition, the "Miscellanies" (1711), and of Hawkesworth. [T.S.]]