in ethics, a moral virtue, by which we resist concupiscence. It should seem that there is this distinction between chastity and continence, in that it requires no effort to be chaste, which results from constitution; whereas continence appears to be the consequence of a victory gained over ourselves. The verb continere, in the Latin, signifies "to restrain." The term, however, is most usually applied to men; as chastity is to women. See Chastity.

Continence is a virtue that makes but an inconsiderable figure in our days. However, we ought not to lose our ideas of things, though we have debauched our true relish in our practice: for, after all, solid virtue will keep its place in the opinion of the wife and sensible part of mankind. And though custom has not made it so scandalous as it ought to be to infame innocent women, and triumph in the falsehood; such actions as we shall relate must be accounted true gallantry, and rise higher in our esteem the farther they are removed from our imitation.

1. Scipio the Younger, when only 24 years of age, was appointed by the Roman republic to the command of the army against the Spaniards. His wisdom and valour would have done honour to the most experienced general. Determined to strike an important blow, he forms a design of besieging Carthagena, then the capital of the Carthaginian empire in Spain. His measures were so judiciously concerted, and with so much courage and intrepidity pursued, both by sea and land, that notwithstanding a bold and vigorous defence, the capital was taken by storm. The plunder was immense. Ten thousand free-men were made prisoners; and above 300 more, of both sexes, were received as hostages. One of the latter, a very ancient lady, the wife of Mandonius, brother of Indibilis king of the Ilergetes, watching her opportunity, came out of the crowd, and, throwing herself at the conqueror's feet, conjured him, with tears in her eyes, to recommend to those who had the ladies in their keeping to have regard to their sex and birth. Scipio, who did not understand her meaning at first, assured her that he had given orders that they should not want for anything. But the lady replied, "Those conveniences are not what affect us. In the condition to which fortune hath reduced us, with what ought we not to be contented? I have many other apprehensions, when I consider, on one side, the licentiousness of war; and, on the other, the youth and beauty of the princesses which you see here before us; for as to me, my age protects me from all fear in this respect." She had with her the daughters of Indibilis, and several other ladies of high rank, all in the flower of youth, who considered her as their mother. Scipio then comprehending what the subject of her fear was, "My own glory (says he), and that of the Roman people, are concerned in not suffering that virtue, which ought always to be respected wherever we find it, should be exposed in my camp to a treatment unworthy of it. But you give me a new motive for being more strict in my care of it; in the virtuous solicitude you show in thinking only of the preservation of your honour, in the midst of so many other objects of fear." After this conversation, he committed the care of the ladies to some officers of experienced prudence, strictly commanding that they should treat them with all the respect they could pay to the mothers, wives, and daughters, of their allies and particular friends. It was not long before Scipio's integrity and virtue were put to the trial. Being retired in his camp, some of his officers brought him a young virgin of such exquisite beauty, that she drew upon her the eyes and admiration of every body. The young conqueror started from his seat with confusion and surprize; and, like one thunderstruck, seemed to be robbed of that presence of mind and self-possession so necessary in a general, and for which Scipio was remarkably famous. In a few moments, having rallied his flagging spirits, he inquired of the beautiful captive, in the most civil and polite manner, concerning her country, birth, and connections; and finding that she was betrothed to a Celtiberian prince named Allucius, he ordered both him and the captive's parents to be sent for. The Spanish prince no sooner appeared in his presence, than, even before he spoke to the father and mother, he took him aside; and, to remove the anxiety he might be in on account of the young lady, he addressed him in these words: "You and I are young, which admits of my speaking to you with more liberty. Those who brought me your future spouse, assured me, at the same time, that you loved her with extreme tenderness; and her beauty left me no room to doubt it. Upon which Continence reflecting, that if, like you, I had thought on making an engagement, and were not wholly engrossed with the affairs of my country, I should desire that so honourable and legitimate a passion should find favour, I think myself happy in the present conjuncture to do you this service. Though the fortune of war has made me your master, I desire to be your friend. Here is your wife: take her, and may the gods bless you with her. One thing, however, I would have you be fully assured of, that she has been amongst us as she would have been in the house of her father and mother. Far be it from Scipio to purchase a loose and momentary pleasure at the expense of virtue, honour, and the happiness of an honest man. No: I have kept her for you, in order to make you a present worthy of you and of me. The only gratitude I require of you for this inestimable gift is, that you would be a friend to the Roman people." Allucius's heart was too full to make him any answer; but throwing himself at the general's feet, he wept aloud. The captive lady fell into the same posture; and remained so, till the father burst out into the following words: "Oh! divine Scipio! the gods have given you more than human virtue! Oh! glorious leader! Oh! wondrous youth! does not that obliged virgin give you, while she prays to the gods for your prosperity, raptures above all the transports you could have reaped from the possession of her injured person?"

The relations of the young lady had brought with them a very considerable sum for her ransom; but when they saw that she was restored to them in so generous and godlike a manner, they intreated the conqueror, with great earnestness, to accept that sum as a present; and declared, by his complying, that new favour would complete their joy and gratitude. Scipio, not being able to refuse such warm and earnest solicitations, told them that he accepted the gift, and ordered it to be laid at his feet: then addressing himself to Allucius, "I add (says he) to the portion which you are to receive from your father-in-law this sum; which I desire you to accept as a marriage-present."

If we consider that Scipio was at this time in the prime of life, unmarried, and under no restraint, we cannot but acknowledge, that the conquest he made of himself was far more glorious than that of the Carthaginian empire: and though his treatment of this captive prince was not more delicate and generous than what might justly be expected from a person endowed with reason and reflection; yet considering how few there are in his circumstances who would have acted as he did, we cannot but applaud his conduct, and propose him as a suitable example to future ages. Nor was his virtue unrewarded. The young prince, charmed with the liberality and politeness of Scipio, went into his country to publish the praises of so generous a victor. He cried out, in the transports of his gratitude, "That there was come into Spain a young hero like the gods; who conquered all things less by the force of his arms than the charms of his virtue and the greatness of his beneficence." Upon this report all Celtiberia submitted to the Romans; and Allucius returned in a shout to Scipio, at the head of 1400 chosen horse, to facilitate his future conquests. To render the marks of his gratitude still more durable, Allucius caused the action we have just related to be engraven on a silver shield, which he presented to Scipio; a present infinitely more estimable and glorious than all his treasures and triumphs. This buckler, which Scipio carried with him when he returned to Rome, was lost, in passing the Rhone, with part of the baggage. It continued in that river till the year 1665, when some fishermen found it. It is now in the king of France's cabinet.

2. The circumstance which raises Alexander the Great above many conquerors, and, as it were, above himself, is the use he made of his victory after the battle of Issus. This is the most beautiful incident in his life. It is the point of view in which it is his interest to be considered; and it is impossible for him not to appear truly great in that view. By the victory of Issus he became possessed of the whole Persian empire; not only Syrigambis, Darius's mother, was his captive, but also his wife and daughters, princesses whose beauty was not to be equalled in all Asia. Alexander, like Scipio, was in the bloom of life, a conqueror, free, and not yet engaged in matrimony; nevertheless, his camp was to those princesses a sacred asylum, or rather a temple, in which their chastity was secured as under the guard of virtue itself; and so highly revered, that Darius, in his expiring moments, hearing the kind treatment they had met with, could not help lifting up his dying hands towards heaven, and wishing success to so wise and generous a conqueror, who could govern his passions at so critical a time. Plutarch informs us more particularly, that the princesses lived so retired in the camp, according to their own desire, that they were not seen by any person except their own attendants; nor did any other person dare to approach their apartments. After the first visit, which was a respectful and ceremonious one, Alexander, to avoid exposing himself to the dangers of human frailty, made a solemn resolution never to visit Darius's queen any more. He himself informs us of this memorable circumstance, in a letter written by him to Parmenio, in which he commanded him to put to death certain Macedonians who had forced the wives of some foreign soldiers. In this letter was the following paragraph: "For as to myself, it will be found that I neither saw nor would see the wife of Darius; and did not suffer any one to speak of her beauty before me."

3. Ifocrates informs us, that Nicocles, king of Samos, gloried in never having known any woman besides his wife; and was amazed that all other contracts of civil society should be treated with due regard, whilst that of marriage, the most sacred and inviolable of obligations, was broken through with impunity; and that men should not blush to commit an infidelity with respect to their wives, of which, should their wives be guilty, it would throw them into the utmost anguish and fury.

4. Henry VI, king of England, though unhappy in his family and government, was nevertheless possessed of many virtues. He was so remarkable for his charity, that before his marriage he would not allow any lady of a suspicious character and unguarded conduct to frequent the court: and having observed one day some ladies with their bosoms uncovered, he turned away his eyes from the indecent object, and reprimanded them sharply in the simple dialect of the times; Continence. "Fy, fy (said he), for shame; forsooth ye be to blame."

5. In the reign of king Charles II., when licentiousness was at its height in Britain, a yeoman of the guards refused the mistress of a king. The lady, who was dissatisfied with her noble lover, had fixed her eyes upon this man, and thought she had no more to do than speak her pleasure. He got out of her way. He refused to understand her; and when she pressed him further, he said, "I am married." The story reached the king, with all its circumstances; but they who expected an extravagant laugh upon the occasion were disappointed. He sent for the person: he found him a gentleman, though reduced to that mean station; and "Odds fish, man" (says he), though I am not honest enough to be virtuous myself, I value them that are." He gave him an appointment, and respected him for life.

6. The extreme parts of Scotland, whose people we despise for their poverty, are honest in this respect to a wonder; and in the Sweden's dominion, towards the pole, there is no name for adultery. They thought it an offence man could not commit against man; and have no word to express it in their language. The unpolished Lapland peasant, with these thoughts, is, as a human creature, much more respectable than the gay Briton, whose heart is stained with vices, and estranged from natural affection; and he is happier. The perfect confidence mutually repaid between him and the honest partner of his breast, entails a satisfaction even in the lowest poverty. It gilds the humble heart, and lights the cabin; their homely meal is a sacrifice of thanks, and every breath of smoke arises in incense. If hand be laid upon hand, it is sure affection; and if some infant plays about their knees, they look upon him and upon each other with a delight that greatness seldom knows, because it feels distrust.