It has been observed, in all ages, that the advantages of nature, or of fortune, have contributed very little to the promotion of happiness; and that those whom the splendour of their rank, or the extent of their capacity, have placed upon the summits of human life, have not often given any just occasion to envy, in those who look up to them from a lower station: whether it be that apparent superiority incites great designs, and great designs are naturally liable to fatal miscarriages; or, that the general lot of mankind is misery, and the misfortunes of those, whose eminence drew upon them an universal attention, have been more carefully recorded, because they were more generally observed, and have, in reality, been only more conspicuous than those of others, not more frequent, or more severe. That affluence and power, advantages extrinsick and adventitious, and, therefore, easily separable from those by whom they are possessed, should very often flatter the mind with expectations of felicity which they cannot give, raises no astonishment; but it seems rational to hope, that intellectual greatness should produce better effects; that minds qualified for great attainments should first endeavour their own benefit; and that they, who are most able to teach others the way to happiness, should with most certainty follow it themselves. But this expectation, however plausible, has been very frequently disappointed. The heroes of literary as well as civil history, have been very often no less remarkable for what they have suffered, than for what they have achieved; and volumes have been written only to enumerate the miseries of the learned, and relate their unhappy lives and untimely deaths. To these mournful narratives, I am about to add the life of Richard Savage, a man whose writings entitle him to an eminent rank in the classes of learning, and whose misfortunes claim a degree of compassion, not always due to the unhappy, as they were often the consequences of the crimes of others, rather than his own.