BREFACE.

When we consider the pernicious tendency of Lotteries, we are surprised at Christian Legislatures for sanctioning and creating them. Some argue, as a palliative, that it is an easy way of raising money for necessary and useful purposes, such as building bridges, endowing Colleges, &c. and that to raise money in this way is not felt so oppressively, being voluntarily contributed. But this reasoning is very partial. The State can raise money in proportion to its wealth; and it doubtless costs the community, at least double; and, if we take into the account the time spent by the makers of Lotteries, by those who buy the tickets, by insurers and insured, it is presumed, ten times the amount raised by them is thus wasted; of course, it is a means of impoverishing the State; and further, a great proportion of the bur den falls on those who are least able to bear it→→ the ignorant poor.

But it appears to be still more inconsistent, that religious bodies should be willing to make use of this mode of raising money for religious purposes, such as building places of public worship, &c. Covetousness being the foundation of such works, it cannot be reasonably expected that a blessing will attend. Lotteries cause idleness, and en. courage avarice. The state of suspense and

agitation during the drawing, is very unprofitable to the mind; and whether the ticket be drawn a prize or a blank, it is more than probable, that it will prove an injury, instead of a benefit. Honest industry and application to business, with economy, are the only sure way, under the blessing of Heaven, to competency or wealth, which can be enjoyed with satisfaction.

The English Encyclopedia furnishes us with the following history of Lotteries.

Lottery, a kind of public game at hazard, frequent in Britain, France, and Holland, in order to raise money for the service of the state; being appointed with us by the authority of Parliament, and managed by commissioners appointed by the Lords of the Treasury for that purpose. It consists of several numbers of blanks and prizes, which are drawn out of wheels, one of which contains the numbers, and the other the corresponding blanks or prizes.

The Romans invented Lotteries to enliven their Saturnalia.* * This festival began by the

* Saturnalia, a festival observed by the Romans, about the middle of December, in honour of the god Saturn, whom Lucan introduces giving an account of the cere monies observed on this occasion, thus: "During my whole reign, which lasts but for one week, no public busi

distribution of tickets, which gained some prizes. Augustus made Lotteries, which consisted of things of little value; but Nero established some for the people, in which 1000 tickets were distributed daily, and several of those who were favoured by fortune got rich by them. Heliogabulus invented some very singular: the prizes were either of great value, or of none at all; one gained a prize of six slaves; and another of six flies; some got valuable vases, and others vases of common earth. A Lottery of this kind exhibited an excellent picture of the inequality with which Fortune* distributes her favours.

nesss is done; there is nothing but drinking, singing, playing, creating imaginary kings, placing servants with their masters at table, &c. There shall be no disputes, reproachings, &c. but the rich and the poor, masters and slaves, shall be equal," &c. On this festival, the Romans sacrificed bareheaded, contrary to their custom at other sacrifices. Thus we perceive the origin of Lotteries to have been bad.

* Fortune, a name which, among the ancients, seems to have denoted a principle of fortuity, whereby things came to pass, without being necessitated thereto; but, what and whence that principle is, they do not seem to have ever precisely decided. Hence, their philosophers are often intimating, that men only framed the phantom

PREFACE.

The first English Lottery we find mentioned in kistory, was drawn, A. D. 1569. It consisted of

fortune to hide their ignorance; and, that they call fortune whatever befalls a man, without his knowing for what purpose. Fortune was not considered as a deity by the old Romans, but was made so by the devotion and folly of the vulgar. According to the opinion of the heathen, therefore, fortune in reality was only the arriv al of things in a sudden and unexpected manner, without any apparent cause or reason; so that the philosophical sense of the word, coincides with what is vulgarly called chance. But in religion, it had a farther signification; altars and temples in great numbers, were consecrated to this fortune as a deity. This intimates, that the heathens had personified and even deified their chance; and conceived her as a sort of goddess, who disposed of the fate of men at her pleasure. The painters represent her in a woman's habit, with a bandage over her eyes, to shew that she acts without discern. ment, and standing on a wheel, to express her instabili ty. Sometimes she is seen pointing at the globe before her feet, with a sceptre in one hand, holding the cornucopiæ in the other. See Page 26.

Cornucopiæ, among the ancients, a horn out of which proceeded plenty of all kinds; by a particular privilege Jupiter granted his nurse, supposed to be the goat Amalthea. The fable is thus interpreted: that in Lybia, there is a little territory, shaped not unliked a bullock's born, exceedingly fertile, given by king Ammon to his

PREFACE.

40,000 lots, at 10 shillings each lot: the prizes were plate; and the profits were to go towards repairing the havens of this kingdom. It was drawn at the west door of St. Paul's Cathedral. The drawing began on the eleventh of January, 1569, and continued incessantly drawing, day and night, till the sixth day of May following. There were then, only three Lottery offices in London; but they afterwards increased to upwards of 400, in and about the city.

In the reign of Queen Anne, it was thought necessary to suppress Lotteries, as nuisances to the public. Since that time, however, they have been licensed by an Act of Parliament, under various regulations.

daughter Amalthea, whom the poet's feign to have been Jupiter's nurse. In architecture and sculpture, the the cornucopiæ, or horn of plenty, is represented under the figure of a large horn, out of which issue fruits; Яowers, &c.