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_SIR_,

_Your most Obedient_,

_Humble Servant_,

Stephen Courier.

_Madam_,

I hate Writing, of all Things in the World; however, though I have drunk the Waters, and am told I ought not to use my Eyes so much, I cannot forbear writing to you, to tell you I have been to the last Degree hipped since I saw you. How could you entertain such a Thought, as that I should hear of that silly Fellow with Patience? Take my Word for it, there is nothing in it; and you may believe it when so lazy a Creature as I am undergo the Pains to assure you of it by taking Pen, Ink, and Paper in my Hand. Forgive this, you know I shall not often offend in this Kind. I am very much
_Your Servant_,
Bridget Eitherdown.

_The Fellow is of your Country, prythee send me Word how ever whether he has so great an Estate_.

_Mr_. SPECTATOR, _Jan_. 24, 1712.

I am Clerk of the Parish from whence Mrs. _Simper_ sends her Complaint, in your Yesterdays _Spectator_. I must beg of you to publish this as a publick Admonition to the aforesaid Mrs. _Simper_, otherwise all my honest Care in the Disposition of the Greens in the Church will have no Effect: I shall therefore with your Leave lay before you the whole Matter. I was formerly, as she charges me, for several Years a Gardener in the County of _Kent_: But I must absolutely deny, that tis out of any Affection I retain for my old Employment that I have placed my Greens so liberally about the Church, but out of a particular Spleen I conceived against Mrs. _Simper_ (and others of the same Sisterhood) some time ago. As to herself, I had one Day set the Hundredth _Psalm_, and was singing the first Line in order to put the Congregation into the Tune, she was all the while curtsying to Sir _Anthony_ in so affected and indecent a manner, that the Indignation I conceived at it made me forget my self so far, as from the Tune of that _Psalm_ to wander into _Southwell_ Tune, and from thence into _Windsor_ Tune, still unable to recover my self till I had with the utmost Confusion set a new one. Nay, I have often seen her rise up and smile and curtsy to one at the lower End of the Church in the midst of a _Gloria Patri_; and when I have spoke the Assent to a Prayer with a long Amen uttered with decent Gravity, she has been rolling her Eyes around about in such a Manner, as plainly shewed, however she was moved, it was not towards an Heavenly Object. In fine, she extended her Conquests so far over the Males, and raised such Envy in the Females, that what between Love of those and the Jealousy of these, I was almost the only Person that looked in the Prayer-Book all Church-time. I had several Projects in my Head to put a Stop to this growing Mischief; but as I have long lived in _Kent_, and there often heard how the _Kentish_ Men evaded the Conqueror, by carrying green Boughs over their Heads, it put me in mind of practising this Device against Mrs. _Simper_. I find I have preserved many a young Man from her Eye-shot by this Means; therefore humbly pray the Boughs may be fixed, till she shall give Security for her peaceable Intentions.

_Your Humble Servant_,

Francis Sternhold.

T.

[Footnote 1: [_Strenua nos exercet inertia._—HOR.]

[Footnote 2: [_but_]]

* * * * *

No. 285. Saturday, January 26, 1712. Addison.

Ne, quicunque Deus, quicunque adhibebitur heros, Regali conspectus in auro nuper et ostro, Migret in Obscuras humili sermone tabernas: Aut, dum vitat humum, nubes et inania captet.

Hor.

Having already treated of the Fable, the Characters, and Sentiments in the Paradise Lost, we are in the last Place to consider the Language; and as the Learned World is very much divided upon Milton as to this Point, I hope they will excuse me if I appear particular in any of my Opinions, and encline to those who judge the most advantageously of the Author.

It is requisite that the Language of an Heroic Poem should be both Perspicuous and Sublime. [1] In proportion as either of these two Qualities are wanting, the Language is imperfect. Perspicuity is the first and most necessary Qualification; insomuch that a good-natur’d Reader sometimes overlooks a little Slip even in the Grammar or Syntax, where it is impossible for him to mistake the Poets Sense. Of this Kind is that Passage in Milton, wherein he speaks of Satan.

–God and his Son except,
Created thing nought valu’d he nor shunn’d.

And that in which he describes Adam and Eve.

Adam the goodliest Man of Men since born His Sons, the fairest of her Daughters Eve.

It is plain, that in the former of these Passages according to the natural Syntax, the Divine Persons mentioned in the first Line are represented as created Beings; and that, in the other, Adam and Eve are confounded with their Sons and Daughters. Such little Blemishes as these, when the Thought is great and natural, we should, with Horace [2] impute to a pardonable Inadvertency, or to the Weakness of human Nature, which cannot attend to each minute Particular, and give the last Finishing to every Circumstance in so long a Work. The Ancient Criticks therefore, who were acted by a Spirit of Candour, rather than that of Cavilling, invented certain Figures of Speech, on purpose to palliate little Errors of this nature in the Writings of those Authors who had so many greater Beauties to attone for them.

If Clearness and Perspicuity were only to be consulted, the Poet would have nothing else to do but to cloath his Thoughts in the most plain and natural Expressions. But since it often happens that the most obvious Phrases, and those which are used in ordinary Conversation, become too familiar to the Ear, and contract a kind of Meanness by passing through the Mouths of the Vulgar, a Poet should take particular Care to guard himself against Idiomatick Ways of Speaking. Ovid and Lucan have many Poornesses of Expression upon this Account, as taking up with the first Phrases that offered, without putting themselves to the Trouble of looking after such as would not only have been natural, but also elevated and sublime. Milton has but few Failings in this Kind, of which, however, you may [meet with some Instances, as [3] in the following Passages.

Embrios and Idiots, Eremites and Fryars, White, Black, and Grey,–with all their Trumpery, Here Pilgrims roam–

–A while discourse they hold,
No fear lest Dinner cool;–when thus began Our Author–

Who of all Ages to succeed, but feeling The Evil on him brought by me, will curse My Head, ill fare our Ancestor impure,
For this we may thank Adam–

The Great Masters in Composition, knew very well that many an elegant Phrase becomes improper for a Poet or an Orator, when it has been debased by common Use. For this Reason the Works of Ancient Authors, which are written in dead Languages, have a great Advantage over those which are written in Languages that are now spoken. Were there any mean Phrases or Idioms in Virgil and Homer, they would not shock the Ear of the most delicate Modern Reader, so much as they would have done that of an old Greek or Roman, because we never hear them pronounced in our Streets, or in ordinary Conversation.

It is not therefore sufficient, that the Language of an Epic Poem be Perspicuous, unless it be also Sublime. To this end it ought to deviate from the common Forms and ordinary Phrases of Speech. The Judgment of a Poet very much discovers it self in shunning the common Roads of Expression, without falling into such ways of Speech as may seem stiff and unnatural; he must not swell into a false Sublime, by endeavouring to avoid the other Extream. Among the Greeks, AEschylus, and sometimes Sophocles, were guilty of this Fault; among the Latins, Claudian and Statius; and among our own Countrymen, Shakespear and Lee. In these Authors the Affectation of Greatness often hurts the Perspicuity of the Stile, as in many others the Endeavour after Perspicuity prejudices its Greatness.

Aristotle has observed, that the Idiomatick Stile may be avoided, and the Sublime formed, by the following Methods. [4]

First, by the Use of Metaphors [: Such are those of Milton. [5]]

Imparadised in one anothers Arms.

–And in his Hand a Reed
Stood waving tipt with Fire.–

The grassie Clods now calvd,–

[Spangled with Eyes–]

In these and innumerable other Instances, the Metaphors are very bold but just; I must however observe that the Metaphors are not [so] thick sown in Milton which always savours too much of Wit; that they never clash with one another, which, as Aristotle observes, turns a Sentence into a kind of an Enigma or Riddle; [6] and that he seldom has recourse to them where the proper and natural Words will do as well.

Another way of raising the Language, and giving it a Poetical Turn, is to make use of the Idioms of other Tongues. Virgil is full of the Greek Forms of Speech, which the Criticks call Hellenisms, as Horace in his Odes abounds with them much more than Virgil. I need not mention the several Dialects which Homer has made use of for this end. Milton, in conformity with the Practice of the Ancient Poets, and with Aristotle’s Rule, has infused a great many Latinisms, as well as Graecisms, and sometimes Hebraisms, into the Language of his Poem; as towards the Beginning of it.

Nor did they not perceive the evil Plight In which they were, or the fierce Pains not feel, Yet to their Genrals Voice they soon obey’d.–

–Who shall tempt with wandring Feet The dark unbottom’d Infinite Abyss,
And through the palpable Obscure find out His uncouth way, or spread his airy Flight Upborn with indefatigable Wings
Over the vast Abrupt!

[–So both ascend
In the Visions of God– Book 2.]

Under this Head may be reckon’d the placing the Adjective after the Substantive, the Transposition of Words, the turning the Adjective into a Substantive, with several other Foreign Modes of Speech which this Poet has naturalized to give his Verse the greater Sound, and throw it out of Prose.

The third Method mentioned by Aristotle is what agrees with the Genius of the Greek Language more than with that of any other Tongue, and is therefore more used by Homer than by any other Poet. I mean the lengthning of a Phrase by the Addition of Words, which may either be inserted or omitted, as also by the extending or contracting of particular Words by the Insertion or Omission of certain Syllables. Milton has put in practice this Method of raising his Language, as far as the Nature of our Tongue will permit, as in the Passage above-mentioned, Eremite, [for] what is Hermit, in common Discourse. If you observe the Measure of his Verse, he has with great Judgment suppressed a Syllable in several Words, and shortned those of two Syllables into one, by which Method, besides the above-mentioned Advantage, he has given a greater Variety to his Numbers. But this Practice is more particularly remarkable in the Names of Persons and of Countries, as Beelzebub, Hessebon, and in many other Particulars, wherein he has either changed the Name, or made use of that which is not the most commonly known, that he might the better depart from the Language of the Vulgar.

The same Reason recommended to him several old Words, which also makes his Poem appear the more venerable, and gives it a greater Air of Antiquity.

I must likewise take notice, that there are in Milton several Words of his own coining, as Cerberean, miscreated, Hell-doom’d, Embryon Atoms, and many others. If the Reader is offended at this Liberty in our English Poet, I would recommend him to a Discourse in Plutarch, [7] which shews us how frequently Homer has made use of the same Liberty.

Milton, by the above-mentioned Helps, and by the Choice of the noblest Words and Phrases which our Tongue would afford him, has carried our Language to a greater Height than any of the English Poets have ever done before or after him, and made the Sublimity of his Stile equal to that of his Sentiments.

I have been the more particular in these Observations on Milton’s Stile, because it is that Part of him in which he appears the most singular. The Remarks I have here made upon the Practice of other Poets, with my Observations out of Aristotle, will perhaps alleviate the Prejudice which some have taken to his Poem upon this Account; tho after all, I must confess that I think his Stile, tho admirable in general, is in some places too much stiffened and obscured by the frequent Use of those Methods, which Aristotle has prescribed for the raising of it.

This Redundancy of those several Ways of Speech, which Aristotle calls foreign Language, and with which Milton has so very much enriched, and in some Places darkned the Language of his Poem, was the more proper for his use, because his Poem is written in Blank Verse. Rhyme, without any other Assistance, throws the Language off from Prose, and very often makes an indifferent Phrase pass unregarded; but where the Verse is not built upon Rhymes, there Pomp of Sound, and Energy of Expression, are indispensably necessary to support the Stile, and keep it from falling into the Flatness of Prose.

Those who have not a Taste for this Elevation of Stile, and are apt to ridicule a Poet when he departs from the common Forms of Expression, would do well to see how Aristotle has treated an Ancient Author called Euclid, [8] for his insipid Mirth upon this Occasion. Mr. Dryden used to call [these [9]]sort of Men his Prose-Criticks.

I should, under this Head of the Language, consider Milton’s Numbers, in which he has made use of several Elisions, which are not customary among other English Poets, as may be particularly observed in his cutting off the Letter Y, when it precedes a Vowel. [10] This, and some other Innovation in the Measure of his Verse, has varied his Numbers in such a manner, as makes them incapable of satiating the Ear, and cloying the Reader, which the same uniform Measure would certainly have done, and which the perpetual Returns of Rhime never fail to do in long Narrative Poems. I shall close these Reflections upon the Language of Paradise Lost, with observing that Milton has copied after Homer rather than Virgil in the length of his Periods, the Copiousness of his Phrases, and the running of his Verses into one another.

L.

[Footnote 1: Aristotle, Poetics, ii. Sec.26.

The excellence of Diction consists in being perspicuous without being mean.]

[Footnote 2:

Verum ubi plura nitent in carmine, non ego paucis Offendar maculis, quas aut incuria fudit, Aut humana parum cavit natura.

De Ar. Poet., II. 351-3.]

[Footnote 3: [see an Instance or two]]

[Footnote 4: Poetics, ii. Sec. 26]

[Footnote 5: [,like those in Milton]]

[Footnote 6:

That language is elevated and remote from the vulgar idiom which employs unusual words: by unusual, I mean foreign, metaphorical, extended–all, in short, that are not common words. Yet, should a poet compose his Diction entirely of such words, the result would be either an enigma or a barbarous jargon: an enigma if composed of metaphors, a barbarous jargon if composed of foreign words. For the essence of an enigma consists in putting together things apparently inconsistent and impossible, and at the same time saying nothing but what is true. Now this cannot be effected by the mere arrangement of words; by the metaphorical use of them it may.]

[Footnote 7: On Life and Poetry of Homer, wrongly ascribed to Plutarch, Bk. I. Sec. 16.]

[Footnote 8: Poetics, II. Sec. 26.

A judicious intermixture is requisite … It is without reason, therefore, that some critics have censured these modes of speech, and ridiculed the poet for the use of them; as old Euclid did, objecting that versification would be an easy business, if it were permitted to lengthen words at pleasure, and then giving a burlesque example of that sort of diction… In the employment of all the species of unusual words, moderation is necessary: for metaphors, foreign words, or any of the others improperly used, and with a design to be ridiculous, would produce the same effect. But how great a difference is made by a proper and temperate use of such words may be seen in heroic verse. Let any one put common words in the place of the metaphorical, the foreign, and others of the same kind, and he will be convinced of the truth of what I say.

He then gives two or three examples of the effect of changing poetical for common words. As, that (in plays now lost):

the same Iambic verse occurs in AEschylus and Euripides; but by means of a single alteration–the substitution of a foreign for a common and usual word–one of these verses appears beautiful, the other ordinary. For AEschylus in his Philoctetes says, “The poisonous wound that eats my flesh.” But Euripides for ([Greek: esthiei]) “eats” says ([Greek: thoinatai]) “banquets on.”]

[Footnote 9: [this]]

[Footnote 10: This is not particularly observed. On the very first page of P. L. we have a line with the final y twice sounded before a vowel,

Invoke thy aid to my adventurous song.

Again a few lines later,

That to the height of this great argument I may assert Eternal Providence.

Ten lines farther we read of the Serpent

Stirr’d up with envy and revenge.

We have only an apparent elision of y a few lines later in his aspiring

To set himself in glory above his peers,

for the line would be ruined were the y to be omitted by a reader. The extreme shortness of the two unaccented syllables, y and a, gives them the quantity of one in the metre, and allows by the turn of voice a suggestion of exuberance, heightening the force of the word glory. Three lines lower Milton has no elision of the y before a vowel in the line,

Against the throne and monarchy of God.

Nor eight lines after that in the words day and night. There is elision of y in the line,

That were an ignominy and shame beneath This downfall.

But none a few lines lower down in

Sole reigning holds the tyranny of heaven.

When the y stands by itself, unaccented, immediately after an accented syllable, and precedes a vowel that is part of another unaccented syllable standing immediately before an accented one, Milton accepts the consequence, and does not attempt to give it the force of a distinct syllable. But Addison’s vague notion that it was Milton’s custom to cut off the final y when it precedes a vowel, and that for the sake of being uncommon, came of inaccurate observation. For the reasons just given, the y of the word glory runs into the succeeding syllable, and most assuredly is not cut off, when we read of

the excess
Of Glory obscured: as when the sun, new ris’n, Looks through the horizontal misty air,

but the y in misty stands as a full syllable because the word air is accented. So again in

Death as oft accused
Of tardy execution, since denounc’d The day of his offence.

The y of tardy is a syllable because the vowel following it is accented; the y also of day remains, because, although an unaccented vowel follows, it is itself part of an accented syllable.]

* * * * *

No. 286. Monday, January 28, 1712. Steele.

Nomina Honesta praetenduntur vitiis.

Tacit.

York, Jan. 18, 1712.

Mr. Spectator,

I pretend not to inform a Gentleman of so just a Taste, whenever he pleases to use it; but it may not be amiss to inform your Readers, that there is a false Delicacy as well as a true one. True Delicacy, as I take it, consists in Exactness of Judgment and Dignity of Sentiment, or if you will, Purity of Affection, as this is opposed to Corruption and Grossness. There are Pedants in Breeding as well as in Learning. The Eye that cannot bear the Light is not delicate but sore. A good Constitution appears in the Soundness and Vigour of the Parts, not in the Squeamishness of the Stomach; And a false Delicacy is Affectation, not Politeness. What then can be the Standard of Delicacy but Truth and Virtue? Virtue, which, as the Satyrist long since observed, is real Honour; whereas the other Distinctions among Mankind are meerly titular. Judging by that Rule, in my Opinion, and in that of many of your virtuous Female Readers, you are so far from deserving Mr. Courtly’s Accusation, that you seem too gentle, and to allow too many Excuses for an enormous Crime, which is the Reproach of the Age, and is in all its Branches and Degrees expresly forbidden by that Religion we pretend to profess; and whose Laws, in a Nation that calls it self Christian, one would think should take Place of those Rules which Men of corrupt Minds, and those of weak Understandings follow. I know not any thing more pernicious to good Manners, than the giving fair Names to foul Actions; for this confounds Vice and Virtue, and takes off that natural Horrour we have to Evil. An innocent Creature, who would start at the Name of Strumpet, may think it pretty to be called a Mistress, especially if her Seducer has taken care to inform her, that a Union of Hearts is the principal Matter in the Sight of Heaven, and that the Business at Church is a meer idle Ceremony. Who knows not that the Difference between obscene and modest Words expressing the same Action, consists only in the accessary Idea, for there is nothing immodest in Letters and Syllables. Fornication and Adultery are modest Words: because they express an Evil Action as criminal, and so as to excite Horrour and Aversion: Whereas Words representing the Pleasure rather than the Sin, are for this Reason indecent and dishonest. Your Papers would be chargeable with something worse than Indelicacy, they would be Immoral, did you treat the detestable Sins of Uncleanness in the same manner as you rally an impertinent Self-love and an artful Glance; as those Laws would be very unjust, that should chastise Murder and Petty Larceny with the same Punishment. Even Delicacy requires that the Pity shewn to distressed indigent Wickedness, first betrayed into, and then expelled the Harbours of the Brothel, should be changed to Detestation, when we consider pampered Vice in the Habitations of the Wealthy. The most free Person of Quality, in Mr. Courtly’s Phrase, that is, to speak properly, a Woman of Figure who has forgot her Birth and Breeding, dishonoured her Relations and her self, abandoned her Virtue and Reputation, together with the natural Modesty of her Sex, and risqued her very Soul, is so far from deserving to be treated with no worse Character than that of a kind Woman, (which is doubtless Mr. Courtly’s Meaning, if he has any,) that one can scarce be too severe on her, in as much as she sins against greater Restraints, is less exposed, and liable to fewer Temptations, than Beauty in Poverty and Distress. It is hoped therefore, Sir, that you will not lay aside your generous Design of exposing that monstrous Wickedness of the Town, whereby a Multitude of Innocents are sacrificed in a more barbarous Manner than those who were offered to Moloch. The Unchaste are provoked to see their Vice exposed, and the Chaste cannot rake into such Filth without Danger of Defilement; but a meer SPECTATOR may look into the Bottom, and come off without partaking in the Guilt. The doing so will convince us you pursue publick Good, and not meerly your own Advantage: But if your Zeal slackens, how can one help thinking that Mr. Courtly’s Letter is but a Feint to get off from a Subject, in which either your own, or the private and base Ends of others to whom you are partial, or those [of] whom you are afraid, would not endure a Reformation?

I am, Sir, your humble Servant and Admirer, so long as you tread in the Paths of Truth, Virtue, and Honour.

Mr. SPECTATOR,

Trin. Coll. Cantab. Jan. 12, 1711-12.

It is my Fortune to have a Chamber-Fellow, with whom, tho I agree very well in many Sentiments, yet there is one in which we are as contrary as Light and Darkness. We are both in Love: his Mistress is a lovely Fair, and mine a lovely Brown. Now as the Praise of our Mistresses Beauty employs much of our Time, we have frequent Quarrels in entering upon that Subject, while each says all he can to defend his Choice. For my own part, I have racked my Fancy to the utmost; and sometimes, with the greatest Warmth of Imagination, have told him, That Night was made before Day, and many more fine Things, tho without any effect: Nay, last Night I could not forbear saying with more Heat than Judgment, that the Devil ought to be painted white. Now my Desire is, Sir, that you would be pleased to give us in Black and White your Opinion in the Matter of Dispute between us; which will either furnish me with fresh and prevailing Arguments to maintain my own Taste, or make me with less Repining allow that of my Chamber-Fellow. I know very well that I have Jack Cleveland[1] and Bonds Horace on my Side; but then he has such a Band of Rhymers and Romance-Writers, with which he opposes me, and is so continually chiming to the Tune of Golden Tresses, yellow Locks, Milk, Marble, Ivory, Silver, Swan, Snow, Daisies, Doves, and the Lord knows what; which he is always sounding with so much Vehemence in my Ears, that he often puts me into a brown Study how to answer him; and I find that I am in a fair Way to be quite confounded, without your timely Assistance afforded to,

SIR,

Your humble Servant,

Philobrune.

T. [2]

[Footnote 1: Cleveland celebrates brown beauties in his poem of the Senses Festival. John Bond, who published Commentaries on Horace and Persius, Antony a Wood calls a polite and rare critic whose labours have advanced the Commonwealth of Learning very much.]

[Footnote 2: [Z.]]

* * * * *

No. 287. Tuesday, January 29, 1712. Addison.

[Greek: O philtatae gae maeter, hos semnon sphodr ei Tois noun echousi ktaema–

Menand.]

I look upon it as a peculiar Happiness, that were I to choose of what Religion I would be, and under what Government I would live, I should most certainly give the Preference to that Form of Religion and Government which is established in my own Country. In this Point I think I am determined by Reason and Conviction; but if I shall be told that I am acted by Prejudice, I am sure it is an honest Prejudice, it is a Prejudice that arises from the Love of my Country, and therefore such an one as I will always indulge. I have in several Papers endeavoured to express my Duty and Esteem for the Church of England, and design this as an Essay upon the Civil Part of our Constitution, having often entertained my self with Reflections on this Subject, which I have not met with in other Writers.

That Form of Government appears to me the most reasonable, which is most conformable to the Equality that we find in human Nature, provided it be consistent with publick Peace and Tranquillity. This is what may properly be called Liberty, which exempts one Man from Subjection to another so far as the Order and Oeconomy of Government will permit.

Liberty should reach every Individual of a People, as they all share one common Nature; if it only spreads among particular Branches, there had better be none at all, since such a Liberty only aggravates the Misfortune of those who are depriv’d of it, by setting before them a disagreeable Subject of Comparison. This Liberty is best preserved, where the Legislative Power is lodged in several Persons, especially if those Persons are of different Ranks and Interests; for where they are of the same Rank, and consequently have an Interest to manage peculiar to that Rank, it differs but little from a Despotical Government in a single Person. But the greatest Security a People can have for their Liberty, is when the Legislative Power is in the Hands of Persons so happily distinguished, that by providing for the particular Interests of their several Ranks, they are providing for the whole Body of the People; or in other Words, when there is no Part of the People that has not a common Interest with at least one Part of the Legislators.

If there be but one Body of Legislators, it is no better than a Tyranny; if there are only two, there will want a casting Voice, and one of them must at length be swallowed up by Disputes and Contentions that will necessarily arise between them. Four would have the same Inconvenience as two, and a greater Number would cause too much Confusion. I could never read a Passage in Polybius, and another in Cicero, to this Purpose, without a secret Pleasure in applying it to the English Constitution, which it suits much better than the Roman. Both these great Authors give the Pre-eminence to a mixt Government, consisting of three Branches, the Regal, the Noble, and the Popular. They had doubtless in their Thoughts the Constitution of the Roman Commonwealth, in which the Consul represented the King, the Senate the Nobles, and the Tribunes the People. This Division of the three Powers in the Roman Constitution was by no means so distinct and natural, as it is in the English Form of Government. Among several Objections that might be made to it, I think the Chief are those that affect the Consular Power, which had only the Ornaments without the Force of the Regal Authority. Their Number had not a casting Voice in it; for which Reason, if one did not chance to be employed Abroad, while the other sat at Home, the Publick Business was sometimes at a Stand, while the Consuls pulled two different Ways in it. Besides, I do not find that the Consuls had ever a Negative Voice in the passing of a Law, or Decree of Senate, so that indeed they were rather the chief Body of the Nobility, or the first Ministers of State, than a distinct Branch of the Sovereignty, in which none can be looked upon as a Part, who are not a Part of the Legislature. Had the Consuls been invested with the Regal Authority to as great a Degree as our Monarchs, there would never have been any Occasions for a Dictatorship, which had in it the Power of all the three Orders, and ended in the Subversion of the whole Constitution.

Such an History as that of Suelonius, which gives us a Succession of Absolute Princes, is to me an unanswerable Argument against Despotick Power. Where the Prince is a Man of Wisdom and Virtue, it is indeed happy for his People that he is absolute; but since in the common Run of Mankind, for one that is Wise and Good you find ten of a contrary Character, it is very dangerous for a Nation to stand to its Chance, or to have its publick Happiness or Misery depend on the Virtues or Vices of a single Person. Look into the [History [1]] I have mentioned, or into any Series of Absolute Princes, how many Tyrants must you read through, before you come to an Emperor that is supportable. But this is not all; an honest private Man often grows cruel and abandoned, when converted into an absolute Prince. Give a Man Power of doing what he pleases with Impunity, you extinguish his Fear, and consequently overturn in him one of the great Pillars of Morality. This too we find confirmed by Matter of Fact. How many hopeful Heirs apparent to grand Empires, when in the Possession of them, have become such Monsters of Lust and Cruelty as are a Reproach to Human Nature.

Some tell us we ought to make our Governments on Earth like that in Heaven, which, say they, is altogether Monarchical and Unlimited. Was Man like his Creator in Goodness and Justice, I should be for following this great Model; but where Goodness and Justice are not essential to the Ruler, I would by no means put myself into his Hands to be disposed of according to his particular Will and Pleasure.

It is odd to consider the Connection between Despotic Government and Barbarity, and how the making of one Person more than Man, makes the rest less. About nine Parts of the World in ten are in the lowest State of Slavery, and consequently sunk into the most gross and brutal Ignorance. European Slavery is indeed a State of Liberty, if compared with that which prevails in the other three Divisions of the World; and therefore it is no Wonder that those who grovel under it have many Tracks of Light among them, of which the others are wholly destitute.

Riches and Plenty are the natural Fruits of Liberty, and where these abound, Learning and all the Liberal Arts will immediately lift up their Heads and flourish. As a Man must have no slavish Fears and Apprehensions hanging upon his Mind, [who [2]] will indulge the Flights of Fancy or Speculation, and push his Researches into all the abstruse Corners of Truth, so it is necessary for him to have about him a Competency of all the Conveniencies of Life.

The first thing every one looks after, is to provide himself with Necessaries. This Point will engross our Thoughts till it be satisfied. If this is taken care of to our Hands, we look out for Pleasures and Amusements; and among a great Number of idle People, there will be many whose Pleasures will lie in Reading and Contemplation. These are the two great Sources of Knowledge, and as Men grow wise they naturally love to communicate their Discoveries; and others seeing the Happiness of such a Learned Life, and improving by their Conversation, emulate, imitate, and surpass one another, till a Nation is filled with Races of wise and understanding Persons. Ease and Plenty are therefore the great Cherishers of Knowledge: and as most of the Despotick Governments of the World have neither of them, they are naturally over-run with Ignorance and Barbarity. In Europe, indeed, notwithstanding several of its Princes are absolute, there are Men famous for Knowledge and Learning; but the Reason is because the Subjects are many of them rich and wealthy, the Prince not thinking fit to exert himself in his full Tyranny like the Princes of the Eastern Nations, lest his Subjects should be invited to new-mould their Constitution, having so many Prospects of Liberty within their View. But in all Despotic Governments, tho a particular Prince may favour Arts and Letters, there is a natural Degeneracy of Mankind, as you may observe from Augustus’s Reign, how the Romans lost themselves by Degrees till they fell to an Equality with the most barbarous Nations that surrounded them. Look upon Greece under its free States, and you would think its Inhabitants lived in different Climates, and under different Heavens, from those at present; so different are the Genius’s which are formed under Turkish Slavery and Grecian Liberty.

Besides Poverty and Want, there are other Reasons that debase the Minds of Men, who live under Slavery, though I look on this as the Principal. This natural Tendency of Despotic Power to Ignorance and Barbarity, tho not insisted upon by others, is, I think, an unanswerable Argument against that Form of Government, as it shews how repugnant it is to the Good of Mankind, and the Perfection of human Nature, which ought to be the great Ends of all Civil Institutions.

L.

[Footnote 1: [Historian]]

[Footnote 2: [that]]

* * * * *

No. 288. Wednesday, January 30, 1712. Steele

–Pavor est utrique molestus.

Hor.

Mr. SPECTATOR,

When you spoke of the Jilts and Coquets, you then promised to be very impartial, and not to spare even your own Sex, should any of their secret or open Faults come under your Cognizance; which has given me Encouragement to describe a certain Species of Mankind under the Denomination of Male Jilts. They are Gentlemen who do not design to marry, yet, that they may appear to have some Sense of Gallantry, think they must pay their Devoirs to one particular Fair; in order to which they single out from amongst the Herd of Females her to whom they design to make their fruitless Addresses. This done, they first take every Opportunity of being in her Company, and then never fail upon all Occasions to be particular to her, laying themselves at her Feet, protesting the Reality of their Passion with a thousand Oaths, solliciting a Return, and saying as many fine Things as their Stock of Wit will allow; and if they are not deficient that way, generally speak so as to admit of a double Interpretation; which the credulous Fair is apt to turn to her own Advantage, since it frequently happens to be a raw, innocent, young Creature, who thinks all the World as sincere as her self, and so her unwary Heart becomes an easy Prey to those deceitful Monsters, who no sooner perceive it, but immediately they grow cool, and shun her whom they before seemed so much to admire, and proceed to act the same common-place Villany towards another. A Coxcomb flushed with many of these infamous Victories shall say he is sorry for the poor Fools, protest and vow he never thought of Matrimony, and wonder talking civilly can be so strangely misinterpreted. Now, Mr. SPECTATOR, you that are a professed Friend to Love, will, I hope, observe upon those who abuse that noble Passion, and raise it in innocent Minds by a deceitful Affectation of it, after which they desert the Enamoured. Pray bestow a little of your Counsel to those fond believing Females who already have or are in Danger of broken Hearts; in which you will oblige a great Part of this Town, but in a particular Manner,

SIR Your (yet Heart-whole) Admirer,
and devoted humble Servant,
Melainia.

Melainie’s Complaint is occasioned by so general a Folly, that it is wonderful one could so long overlook it. But this false Gallantry proceeds from an Impotence of Mind, which makes those who are guilty of it incapable of pursuing what they themselves approve. Many a Man wishes a Woman his Wife whom he dares not take for such. Tho no one has Power over his Inclinations or Fortunes, he is a Slave to common Fame. For this Reason I think Melainia gives them too soft a Name in that of Male Coquets. I know not why Irresolution of Mind should not be more contemptible than Impotence of Body; and these frivolous Admirers would be but tenderly used, in being only included in the same Term with the Insufficient another Way. They whom my Correspondent calls Male Coquets, shall hereafter be called Fribblers. A Fribbler is one who professes Rapture and Admiration for the Woman to whom he addresses, and dreads nothing so much as her Consent. His Heart can flutter by the Force of Imagination, but cannot fix from the Force of Judgment. It is not uncommon for the Parents of young Women of moderate Fortune to wink at the Addresses of Fribblers, and expose their Children to the ambiguous Behaviour which Melainia complains of, till by the Fondness to one they are to lose, they become incapable of Love towards others, and by Consequence in their future Marriage lead a joyless or a miserable Life. As therefore I shall in the Speculations which regard Love be as severe as I ought on Jilts and Libertine Women, so will I be as little merciful to insignificant and mischievous Men. In order to this, all Visitants who frequent Families wherein there are young Females, are forthwith required to declare themselves, or absent from Places where their Presence banishes such as would pass their Time more to the Advantage of those whom they visit. It is a Matter of too great Moment to be dallied with; and I shall expect from all my young People a satisfactory Account of Appearances. Strephon has from the Publication hereof seven Days to explain the Riddle he presented to Eudamia; and Chloris an Hour after this comes to her Hand, to declare whether she will have Philotas, whom a Woman of no less Merit than her self, and of superior Fortune, languishes to call her own.

To the SPECTATOR.

SIR, [1]
Since so many Dealers turn Authors, and write quaint Advertisements in praise of their Wares, one who from an Author turn’d Dealer may be allowed for the Advancement of Trade to turn Author again. I will not however set up like some of em, for selling cheaper than the most able honest Tradesman can; nor do I send this to be better known for Choice and Cheapness of China and Japan Wares, Tea, Fans, Muslins, Pictures, Arrack, and other Indian Goods. Placed as I am in Leadenhall-street, near the India-Company, and the Centre of that Trade, Thanks to my fair Customers, my Warehouse is graced as well as the Benefit Days of my Plays and Operas; and the foreign Goods I sell seem no less acceptable than the foreign Books I translated, Rabelais and Don Quixote: This the Criticks allow me, and while they like my Wares they may dispraise my Writing. But as tis not so well known yet that I frequently cross the Seas of late, and speaking Dutch and French, besides other Languages, I have the Conveniency of buying and importing rich Brocades, Dutch Atlasses, with Gold and Silver, or without, and other foreign Silks of the newest Modes and best Fabricks, fine Flanders Lace, Linnens, and Pictures, at the best Hand: This my new way of Trade I have fallen into I cannot better publish than by an Application to you. My Wares are fit only for such as your Readers; and I would beg of you to print this Address in your Paper, that those whose Minds you adorn may take the Ornaments for their Persons and Houses from me. This, Sir, if I may presume to beg it, will be the greater Favour, as I have lately received rich Silks and fine Lace to a considerable Value, which will be sold cheap for a quick Return, and as I have also a large Stock of other Goods. Indian Silks were formerly a great Branch of our Trade; and since we must not sell em, we must seek Amends by dealing in others. This I hope will plead for one who would lessen the Number of Teazers of the Muses, and who, suiting his Spirit to his Circumstances, humbles the Poet to exalt the Citizen. Like a true Tradesman, I hardly ever look into any Books but those of Accompts. To say the Truth, I cannot, I think, give you a better Idea of my being a downright Man of Traffick, than by acknowledging I oftener read the Advertisements, than the Matter of even your Paper. I am under a great Temptation to take this Opportunity of admonishing other Writers to follow my Example, and trouble the Town no more; but as it is my present Business to increase the Number of Buyers rather than Sellers, I hasten to tell you that I am,
SIR, Your most humble,
and most obedient Servant,
Peter Motteux.

T.

[Footnote 1: Peter Anthony Motteux, the writer of this letter, was born in Normandy, and came as a refugee to England at the Revocation of the Edict of Nantes. Here he wrote about 14 plays, translated Bayle’s Dictionary, Montaigne’s Essays, and Don Quixote, and established himself also as a trader in Leadenhall Street. He had a wife and a fine young family when (at the age of 56, and six years after the date of this letter) he was found dead in a house of ill fame near Temple Bar under circumstances that caused a reward of fifty pounds to be offered for the discovery of his murderer.]

* * * * *

No. 289. Thursday, January 31, 1712. Addison.

Vitae summa brevis spem nos vetat inchoare longam.

Hor.

Upon taking my Seat in a Coffee-house I often draw the Eyes of the whole Room upon me, when in the hottest Seasons of News, and at a time that perhaps the Dutch Mail is just come in, they hear me ask the Coffee-man for his last Weeks Bill of Mortality: I find that I have been sometimes taken on this occasion for a Parish Sexton, sometimes for an Undertaker, and sometimes for a Doctor of Physick. In this, however, I am guided by the Spirit of a Philosopher, as I take occasion from hence to reflect upon the regular Encrease and Diminution of Mankind, and consider the several various Ways through which we pass from Life to Eternity. I am very well pleased with these Weekly Admonitions, that bring into my Mind such Thoughts as ought to be the daily Entertainment of every reasonable Creature; and can consider, with Pleasure to my self, by which of those Deliverances, or, as we commonly call them, Distempers, I may possibly make my Escape out of this World of Sorrows, into that Condition of Existence, wherein I hope to be Happier than it is possible for me at present to conceive.

But this is not all the Use I make of the above-mentioned Weekly Paper. A Bill of Mortality [1] is in my Opinion an unanswerable Argument for a Providence. How can we, without supposing our selves under the constant Care of a Supreme Being, give any possible Account for that nice Proportion, which we find in every great City, between the Deaths and Births of its Inhabitants, and between the Number of Males and that of Females, who are brought into the World? What else could adjust in so exact a manner the Recruits of every Nation to its Losses, and divide these new Supplies of People into such equal Bodies of both Sexes? Chance could never hold the Balance with so steady a Hand. Were we not counted out by an intelligent Supervisor, we should sometimes be over-charged with Multitudes, and at others waste away into a Desart: We should be sometimes a populus virorum, as Florus elegantly expresses it, a Generation of Males, and at others a Species of Women. We may extend this Consideration to every Species of living Creatures, and consider the whole animal World as an huge Army made up of innumerable Corps, if I may use that Term, whose Quotas have been kept entire near five thousand Years, in so wonderful a manner, that there is not probably a single Species lost during this long Tract of Time. Could we have general Bills of Mortality of every kind of Animal, or particular ones of every Species in each Continent and Island, I could almost say in every Wood, Marsh or Mountain, what astonishing Instances would they be of that Providence which watches over all its Works?

I have heard of a great Man in the Romish Church, who upon reading those Words in the Vth Chapter of Genesis, And all the Days that Adam lived were nine hundred and thirty Years, and he died; and all the Days of Seth were nine hundred and twelve Years, and he died; and all the Days of Methuselah were nine hundred and sixty nine Years, and he died; immediately shut himself up in a Convent, and retired from the World, as not thinking any thing in this Life worth pursuing, which had not regard to another.

The Truth of it is, there is nothing in History which is so improving to the Reader, as those Accounts which we meet with of the Deaths of eminent Persons, and of their Behaviour in that dreadful Season. I may also add, that there are no Parts in History which affect and please the Reader in so sensible a manner. The Reason I take to be this, because there is no other single Circumstance in the Story of any Person, which can possibly be the Case of every one who reads it. A Battle or a Triumph are Conjunctures in which not one Man in a Million is likely to be engaged; but when we see a Person at the Point of Death, we cannot forbear being attentive to every thing he says or does, because we are sure that some time or other we shall our selves be in the same melancholy Circumstances. The General, the Statesman, or the Philosopher, are perhaps Characters which we may never act in; but the dying Man is one whom, sooner or later, we shall certainly resemble.

It is, perhaps, for the same kind of Reason that few Books, [written [2]] in English, have been so much perused as Dr. Sherlock’s Discourse upon Death; though at the same time I must own, that he who has not perused this Excellent Piece, has not perhaps read one of the strongest Persuasives to a Religious Life that ever was written in any Language.

The Consideration, with which I shall close this Essay upon Death, is one of the most ancient and most beaten Morals that has been recommended to Mankind. But its being so very common, and so universally received, though it takes away from it the Grace of Novelty, adds very much to the Weight of it, as it shews that it falls in with the general Sense of Mankind. In short, I would have every one consider, that he is in this Life nothing more than a Passenger, and that he is not to set up his Rest here, but to keep an attentive Eye upon that State of Being to which he approaches every Moment, and which will be for ever fixed and permanent. This single Consideration would be sufficient to extinguish the Bitterness of Hatred, the Thirst of Avarice, and the Cruelty of Ambition.

I am very much pleased with the Passage of Antiphanes a very ancient Poet, who lived near an hundred Years before Socrates, which represents the Life of Man under this View, as I have here translated it Word for Word. Be not grieved, says he, above measure for thy deceased Friends[. They [3]] are not dead, but have only finished that Journey which it is necessary for every one of us to take: We ourselves must go to that great Place of Reception in which they are all of them assembled, and in this general Rendezvous of Mankind, live together in another State of Being.

I think I have, in a former Paper, taken notice of those beautiful Metaphors in Scripture, where Life is termed a Pilgrimage, and those who pass through it are called Strangers and Sojourners upon Earth. I shall conclude this with a Story, which I have somewhere read in the Travels of Sir John Chardin; [4] that Gentleman after having told us, that the Inns which receive the Caravans in Persia, and the Eastern Countries, are called by the Name of Caravansaries, gives us a Relation to the following Purpose.

A Dervise, travelling through Tartary, being arrived at the Town of Balk, went into the King’s Palace by Mistake, as thinking it to be a publick Inn or Caravansary. Having looked about him for some time, he enter’d into a long Gallery, where he laid down his Wallet, and spread his Carpet, in order to repose himself upon it after the Manner of the Eastern Nations. He had not been long in this Posture before he was discovered by some of the Guards, who asked him what was his Business in that Place? The Dervise told them he intended to take up his Night’s Lodging in that Caravansary. The Guards let him know, in a very angry manner, that the House he was in was not a Caravansary, but the King’s Palace. It happened that the King himself passed through the Gallery during this Debate, and smiling at the Mistake of the Dervise, asked him how he could possibly be so dull as not to distinguish a Palace from a Caravansary? Sir, says the Dervise, give me leave to ask your Majesty a Question or two. Who were the Persons that lodged in this House when it was first built? The King replied, His Ancestors. And who, says the Dervise, was the last Person that lodged here? The King replied, His Father. And who is it, says the Dervise, that lodges here at present? The King told him, that it was he himself. And who, says the Dervise, will be here after you? The King answered, The young Prince his Son. Ah Sir, said the Dervise, a House that changes its Inhabitants so often, and receives such a perpetual Succession of Guests, is not a Palace but a Caravansary.

L.

[Footnote 1: Bills of Mortality, containing the weekly number of Christenings and Deaths, with the cause of Death, were first compiled by the London Company of Parish Clerks (for 109 parishes) after the Plague in 1592. They did not give the age at death till 1728.]

[Footnote 2: which have been written]

[Footnote 3: [; for they]]

[Footnote 4: Sir John Chardin was a jewellers son, born at Paris, who came to England and was knighted by Charles II. He travelled into Persia and the East Indies, and his account of his voyages was translated into English, German, and Flemish. He was living when this paper appeared, but died in the following year, at the age of 70.]

* * * * *

No. 290. Friday, February 1, 1712. Steele.

[Projicit ampullas et sesquipedalia verba.

Hor. [1]]

The Players, who know I am very much their Friend, take all Opportunities to express a Gratitude to me for being so. They could not have a better Occasion of Obliging me, than one which they lately took hold of. They desired my Friend WILL. HONEYCOMB to bring me to the Reading of a new Tragedy; it is called The distressed Mother. [2] I must confess, tho some Days are passed since I enjoyed that Entertainment, the Passions of the several Characters dwell strongly upon my Imagination; and I congratulate to the Age, that they are at last to see Truth and humane Life represented in the Incidents which concern Heroes and Heroines. The Stile of the Play is such as becomes those of the first Education, and the Sentiments worthy those of the highest Figure. It was a most exquisite Pleasure to me, to observe real Tears drop from the Eyes of those who had long made it their Profession to dissemble Affliction; and the Player, who read, frequently throw down the Book, till he had given vent to the Humanity which rose in him at some irresistible Touches of the imagined Sorrow. We have seldom had any Female Distress on the Stage, which did not, upon cool Examination, appear to flow from the Weakness rather than the Misfortune of the Person represented: But in this Tragedy you are not entertained with the ungoverned Passions of such as are enamoured of each other merely as they are Men and Women, but their Regards are founded upon high Conceptions of each others Virtue and Merit; and the Character which gives Name to the Play, is one who has behaved her self with heroic Virtue in the most important Circumstances of a Female Life, those of a Wife, a Widow, and a Mother. If there be those whose Minds have been too attentive upon the Affairs of Life, to have any Notion of the Passion of Love in such Extremes as are known only to particular Tempers, yet, in the above-mentioned Considerations, the Sorrow of the Heroine will move even the Generality of Mankind. Domestick Virtues concern all the World, and there is no one living who is not interested that Andromache should be an imitable Character. The generous Affection to the Memory of her deceased Husband, that tender Care for her Son, which is ever heightned with the Consideration of his Father, and these Regards preserved in spite of being tempted with the Possession of the highest Greatness, are what cannot but be venerable even to such an Audience as at present frequents the English Theatre. My Friend WILL HONEYCOMB commended several tender things that were said, and told me they were very genteel; but whisper’d me, that he feared the Piece was not busy enough for the present Taste. To supply this, he recommended to the Players to be very careful in their Scenes, and above all Things, that every Part should be perfectly new dressed. I was very glad to find that they did not neglect my Friends Admonition, because there are a great many in his Class of Criticism who may be gained by it; but indeed the Truth is, that as to the Work it self, it is every where Nature. The Persons are of the highest Quality in Life, even that of Princes; but their Quality is not represented by the Poet with Direction that Guards and Waiters should follow them in every Scene, but their Grandeur appears in Greatness of Sentiment[s], flowing from Minds worthy their Condition. To make a Character truly Great, this Author understands that it should have its Foundation in superior Thoughts and Maxims of Conduct. It is very certain, that many an honest Woman would make no Difficulty, tho she had been the Wife of Hector, for the sake of a Kingdom, to marry the Enemy of her Husbands Family and Country; and indeed who can deny but she might be still an honest Woman, but no Heroine? That may be defensible, nay laudable in one Character, which would be in the highest Degree exceptionable in another. When Cato Uticensis killed himself, Cottius a Roman of ordinary Quality and Character did the same thing; upon which one said, smiling, Cottius might have lived, tho Caesar has seized the Roman Liberty. Cottius’s Condition might have been the same, let things at the upper End of the World pass as they would. What is further very extraordinary in this Work, is, that the Persons are all of them laudable, and their Misfortunes arise rather from unguarded Virtue than Propensity to Vice. The Town has an Opportunity of doing itself Justice in supporting the Representation of Passion, Sorrow, Indignation, even Despair itself, within the Rules of Decency, Honour and Good-breeding; and since there is no one can flatter himself his Life will be always fortunate, they may here see Sorrow as they would wish to bear it whenever it arrives.

Mr. SPECTATOR,

I am appointed to act a Part in the new Tragedy called The Distressed Mother: It is the celebrated Grief of Orestes which I am to personate; but I shall not act it as I ought, for I shall feel it too intimately to be able to utter it. I was last Night repeating a Paragraph to my self, which I took to be an Expression of Rage, and in the middle of the Sentence there was a Stroke of Self-pity which quite unmanned me. Be pleased, Sir, to print this Letter, that when I am oppressed in this manner at such an Interval, a certain Part of the Audience may not think I am out; and I hope with this Allowance to do it to Satisfaction. I am, SIR,
Your most humble Servant,
George Powell.

Mr. SPECTATOR,

As I was walking tother Day in the Park, I saw a Gentleman with a very short Face; I desire to know whether it was you. Pray inform me as soon as you can, lest I become the most heroick Hecatissa’s Rival.

Your humble Servant to command,

SOPHIA.

Dear Madam,

It is not me you are in love with, for I was very ill and kept my Chamber all that Day.

Your most humble Servant,

The SPECTATOR.

T.

[Footnote 1:

[Spirat Tragicum satis, et foeliciter Audet.

Hor.]]

[Footnote 2: This is a third blast of the Trumpet on behalf of Ambrose Philips, who had now been adapting Racine’s Andromaque.]

* * * * *

No. 291. Saturday, February 2, 1712. Addison.

Ubi plura nitent in carmine, non ego paucis Offendor maculis, quas aut Incuria fudit, Aut Humana parum cavit Natura.

Hor.

I have now considered Milton’s Paradise Lost under those four great Heads of the Fable, the Characters, the Sentiments, and the Language; and have shewn that he excels, in general, under each of these Heads. I hope that I have made several Discoveries which may appear new, even to those who are versed in Critical Learning. Were I indeed to chuse my Readers, by whose Judgment I would stand or fall, they should not be such as are acquainted only with the French and Italian Criticks, but also with the Ancient and Moderns who have written in either of the learned Languages. Above all, I would have them well versed in the Greek and Latin Poets, without which a Man very often fancies that he understands a Critick, when in Reality he does not comprehend his Meaning.

It is in Criticism, as in all other Sciences and Speculations; one who brings with him any implicit Notions and Observations which he has made in his reading of the Poets, will find his own Reflections methodized and explained, and perhaps several little Hints that had passed in his Mind, perfected and improved in the Works of a good Critick; whereas one who has not these previous Lights is very often an utter Stranger to what he reads, and apt to put a wrong Interpretation upon it.

Nor is it sufficient, that a Man who sets up for a Judge in Criticism, should have perused the Authors above mentioned, unless he has also a clear and Logical Head. Without this Talent he is perpetually puzzled and perplexed amidst his own Blunders, mistakes the Sense of those he would confute, or if he chances to think right, does not know how to convey his Thoughts to another with Clearness and Perspicuity. Aristotle, who was the best Critick, was also one of the best Logicians that ever appeared in the World.

Mr. Locks Essay on Human Understanding [1] would be thought a very odd Book for a Man to make himself Master of, who would get a Reputation by Critical Writings; though at the same time it is very certain, that an Author who has not learned the Art of distinguishing between Words and Things, and of ranging his Thoughts, and setting them in proper Lights, whatever Notions he may have, will lose himself in Confusion and Obscurity. I might further observe, that there is not a Greek or Latin Critick who has not shewn, even in the Style of his Criticisms, that he was a Master of all the Elegance and Delicacy of his Native Tongue.

The Truth of it is, there is nothing more absurd, than for a Man to set up for a Critick, without a good Insight into all the Parts of Learning; whereas many of those who have endeavoured to signalize themselves by Works of this Nature among our English Writers, are not only defective in the above-mentioned Particulars, but plainly discover, by the Phrases which they make use of, and by their confused way of thinking, that they are not acquainted with the most common and ordinary Systems of Arts and Sciences. A few general Rules extracted out of the French Authors, [2] with a certain Cant of Words, has sometimes set up an Illiterate heavy Writer for a most judicious and formidable Critick.

One great Mark, by which you may discover a Critick who has neither Taste nor Learning, is this, that he seldom ventures to praise any Passage in an Author which has not been before received and applauded by the Publick, and that his Criticism turns wholly upon little Faults and Errors. This part of a Critick is so very easie to succeed in, that we find every ordinary Reader, upon the publishing of a new Poem, has Wit and Ill-nature enough to turn several Passages of it into Ridicule, and very often in the right Place. This Mr. Dryden has very agreeably remarked in those two celebrated Lines,

Errors, like Straws, upon the Surface flow; He who would search for Pearls must dive below. [3]

A true Critick ought to dwell rather upon Excellencies than Imperfections, to discover the concealed Beauties of a Writer, and communicate to the World such things as are worth their Observation. The most exquisite Words and finest Strokes of an Author are those which very often appear the most doubtful and exceptionable to a Man who wants a Relish for polite Learning; and they are these, which a sower undistinguishing Critick generally attacks with the greatest Violence. Tully observes, that it is very easie to brand or fix a Mark upon what he calls Verbum ardens, [4] or, as it may be rendered into English, a glowing bold Expression, and to turn it into Ridicule by a cold ill-natured Criticism. A little Wit is equally capable of exposing a Beauty, and of aggravating a Fault; and though such a Treatment of an Author naturally produces Indignation in the Mind of an understanding Reader, it has however its Effect among the Generality of those whose Hands it falls into, the Rabble of Mankind being very apt to think that every thing which is laughed at with any Mixture of Wit, is ridiculous in it self.

Such a Mirth as this is always unseasonable in a Critick, as it rather prejudices the Reader than convinces him, and is capable of making a Beauty, as well as a Blemish, the Subject of Derision. A Man, who cannot write with Wit on a proper Subject, is dull and stupid, but one who shews it in an improper Place, is as impertinent and absurd. Besides, a Man who has the Gift of Ridicule is apt to find Fault with any thing that gives him an Opportunity of exerting his beloved Talent, and very often censures a Passage, not because there is any Fault in it, but because he can be merry upon it. Such kinds of Pleasantry are very unfair and disingenuous in Works of Criticism, in which the greatest Masters, both Ancient and Modern, have always appeared with a serious and instructive Air.

As I intend in my next Paper to shew the Defects in Milton’s Paradise Lost, I thought fit to premise these few Particulars, to the End that the Reader may know I enter upon it, as on a very ungrateful Work, and that I shall just point at the Imperfections, without endeavouring to enflame them with Ridicule. I must also observe with Longinus, [5] that the Productions of a great Genius, with many Lapses and Inadvertencies, are infinitely preferable to the Works of an inferior kind of Author, which are scrupulously exact and conformable to all the Rules of correct Writing.

I shall conclude my Paper with a Story out of Boccalini [6] which sufficiently shews us the Opinion that judicious Author entertained of the sort of Criticks I have been here mentioning. A famous Critick, says he, having gathered together all the Faults of an eminent Poet, made a Present of them to Apollo, who received them very graciously, and resolved to make the Author a suitable Return for the Trouble he had been at in collecting them. In order to this, he set before him a Sack of Wheat, as it had been just threshed out of the Sheaf. He then bid him pick out the Chaff from among the Corn, and lay it aside by it self. The Critick applied himself to the Task with great Industry and Pleasure, and after having made the due Separation, was presented by Apollo with the Chaff for his Pains. [7]

L.

[Footnote 1: First published in 1690.]

[Footnote 2: Dryden accounted among critics the greatest of his age to be Boilean and Rapin. Boileau was the great master of French criticism. Rene Rapin, born at Tours in 1621, taught Belles Lettres with extraordinary success among his own order of Jesuits, wrote famous critical works, was one of the best Latin poets of his time, and died at Paris in 1687. His Whole Critical Works were translated by Dr. Basil Kennett in two volumes, which appeared in 1705. The preface of their publisher said of Rapin that

he has long dictated in this part of letters. He is acknowledged as the great arbitrator between the merits of the best writers; and during the course of almost thirty years there have been few appeals from his sentence.

(See also a note on p. 168, vol. i. [Footnote 3 of No. 44.]) Rene le Bossu, the great French authority on Epic Poetry, born in 1631, was a regular canon of St. Genevieve, and taught the Humanities in several religious houses of his order. He died, subprior of the Abbey of St. Jean de Cartres, in 1680. He wrote, besides his Treatise upon Epic Poetry, a parallel between the philosophies of Aristotle and Descartes, which appeared a few months earlier (in 1674) with less success. Another authority was Father Bouhours, of whom see note on p. 236, vol. i. [Footnote 4 of No. 62.] Another was Bernard le Bovier de Fontenelle. called by Voltaire the most universal genius of his age. He was born at Rouen in 1657, looking so delicate that he was baptized in a hurry, and at 16 was unequal to the exertion of a game at billiards, being caused by any unusual exercise to spit blood, though he lived to the age of a hundred, less one month and two days. He was taught by the Jesuits, went to the bar to please his father, pleaded a cause, lost it, and gave up the profession to devote his time wholly to literature and philosophy. He went to Paris, wrote plays and the Dialogues of the Dead, living then with his uncle, Thomas Corneille. A discourse on the Eclogue prefixed to his pastoral poems made him an authority in this manner of composition. It was translated by Motteux for addition to the English translation of Bossu on the Epic, which had also appended to it an Essay on Satire by another of these French critics, Andre Dacier. Dacier, born at Castres in 1651, was educated at Saumur under Taneguy le Fevre, who was at the same time making a scholar of his own daughter Anne. Dacier and the young lady became warmly attached to one another, married, united in abjuring Protestantism, and were for forty years, in the happiest concord, man and wife and fellow-scholars. Dacier and his wife, as well as Fontenelle, were alive when the Spectator was appearing; his wife dying, aged 69, in 1720, the husband, aged 71, in 1722. Andre Dacier translated and annotated the Poetics of Aristotle in 1692, and that critical work was regarded as his best performance.]

[Footnote 3: Annus Mirabilis, st. 39.]

[Footnote 4: Ad Brutum. Orator. Towards the beginning:

Facile est enim verbum aliquod ardens (ut ita dicam) notare, idque restinctis jam animorum incendiis, irridere.]

[Footnote 5: On the Sublime, Sec. 36.]

[Footnote 6: Trajan Boccalini, born at Rome in 1554, was a satirical writer famous in Italy for his fine criticism and bold satire. Cardinals Borghese and Cajetan were his patrons. His Ragguagli di Parnasso and la Secretaria di Parnasso, in which Apollo heard the complaints of the world, and dispensed justice in his court on Parnassus, were received with delight. Afterwards, in his Pietra di Parangone, he satirized the Court of Spain, and, fearing consequences, retired to Venice, where in 1613 he was attacked in his bed by four ruffians, who beat him to death with sand-bags. Boccalini’s Ragguagli di Parnasso has been translated into English, in 1622, as News from Parnassus. Also, in 1656, as Advertisements from Parnassus, by H. Carey, Earl of Monmouth. This translation was reprinted in 1669 and 1674, and again in 1706 by John Hughes, one of the contributors to the Spectator.]

[Footnote 7: To this number of the Spectator, and to several numbers since that for January 8, in which it first appeared, is added an advertisement that, The First and Second Volumes of the SPECTATOR in 8vo are now ready to be delivered to the subscribers by J. Tonson, at Shakespeare’s Head, over-against Catherine Street in the Strand.]

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No. 292. Monday, February 4, 1712.

Illam, quicquid agit, quoquo Vestigia flectit, Componit furlim, subsequiturque decor.

Tibull. L. 4.

As no one can be said to enjoy Health, who is only not sick, without he feel within himself a lightsome and invigorating Principle, which will not suffer him to remain idle, but still spurs him on to Action: so in the Practice of every Virtue, there is some additional Grace required, to give a Claim of excelling in this or that particular Action. A Diamond may want polishing, though the Value be still intrinsically the same; and the same Good may be done with different Degrees of Lustre. No man should be contented with himself that he barely does well, but he should perform every thing in the best and most becoming Manner that he is able.

Tully tells us he wrote his Book of Offices, because there was no Time of Life in which some correspondent Duty might not be practised; nor is there a Duty without a certain Decency accompanying it, by which every Virtue tis join’d to will seem to be doubled. Another may do the same thing, and yet the Action want that Air and Beauty which distinguish it from others; like that inimitable Sun-shine Titian is said to have diffused over his Landschapes; which denotes them his, and has been always unequalled by any other Person.

There is no one Action in which this Quality I am speaking of will be more sensibly perceived, than in granting a Request or doing an Office of Kindness. Mummius, by his Way of consenting to a Benefaction, shall make it lose its Name; while Carus doubles the Kindness and the Obligation: From the first the desired Request drops indeed at last, but from so doubtful a Brow, that the Obliged has almost as much Reason to resent the Manner of bestowing it, as to be thankful for the Favour it self. Carus invites with a pleasing Air, to give him an Opportunity of doing an Act of Humanity, meets the Petition half Way, and consents to a Request with a Countenance which proclaims the Satisfaction of his Mind in assisting the Distressed.

The Decency then that is to be observed in Liberality, seems to consist in its being performed with such Cheerfulness, as may express the God-like Pleasure is to be met with in obliging ones Fellow-Creatures; that may shew Good-nature and Benevolence overflowed, and do not, as in some Men, run upon the Tilt, and taste of the Sediments of a grutching uncommunicative Disposition.

Since I have intimated that the greatest Decorum is to be preserved in the bestowing our good Offices, I will illustrate it a little by an Example drawn from private Life, which carries with it such a Profusion of Liberality, that it can be exceeded by nothing but the Humanity and Good-nature which accompanies it. It is a Letter of Pliny’s[1] which I shall here translate, because the Action will best appear in its first Dress of Thought, without any foreign or ambitious Ornaments.

PLINY to QUINTILIAN.

Tho I am fully acquainted with the Contentment and just Moderation of your Mind, and the Conformity the Education you have given your Daughter bears to your own Character; yet since she is suddenly to be married to a Person of Distinction, whose Figure in the World makes it necessary for her to be at a more than ordinary Expence in Cloaths and Equipage suitable to her Husbands Quality; by which, tho her intrinsick Worth be not augmented, yet will it receive both Ornament and Lustre: And knowing your Estate to be as moderate as the Riches of your Mind are abundant, I must challenge to my self some part of the Burthen; and as a Parent of your Child. I present her with Twelve hundred and fifty Crowns towards these Expences; which Sum had been much larger, had I not feared the Smallness of it would be the greatest Inducement with you to accept of it. Farewell.

Thus should a Benefaction be done with a good Grace, and shine in the strongest Point of Light; it should not only answer all the Hopes and Exigencies of the Receiver, but even out-run his Wishes: Tis this happy manner of Behaviour which adds new Charms to it, and softens those Gifts of Art and Nature, which otherwise would be rather distasteful than agreeable. Without it, Valour would degenerate into Brutality, Learning into Pedantry, and the genteelest Demeanour into Affectation. Even Religion its self, unless Decency be the Handmaid which waits upon her, is apt to make People appear guilty of Sourness and ill Humour: But this shews Virtue in her first original Form, adds a Comeliness to Religion, and gives its Professors the justest Title to the Beauty of Holiness. A Man fully instructed in this Art, may assume a thousand Shapes, and please in all: He may do a thousand Actions shall become none other but himself; not that the Things themselves are different, but the Manner of doing them.

If you examine each Feature by its self, Aglaura and Callidea are equally handsome; but take them in the Whole, and you cannot suffer the Comparison: Tho one is full of numberless nameless Graces, the other of as many nameless Faults.

The Comeliness of Person, and Decency of Behaviour, add infinite Weight to what is pronounced by any one. Tis the want of this that often makes the Rebukes and Advice of old rigid Persons of no Effect, and leave a Displeasure in the Minds of those they are directed to: But Youth and Beauty, if accompanied with a graceful and becoming Severity, is of mighty Force to raise, even in the most Profligate, a Sense of Shame. In Milton, the Devil is never described ashamed but once, and that at the Rebuke of a beauteous Angel.

So spake the Cherub, and his grave Rebuke, Severe in youthful Beauty, added Grace
Invincible: Abash’d the Devil stood, And felt how awful Goodness is, and saw Virtue in her own Shape how lovely I saw, and pin’d His Loss. [2]

The Care of doing nothing unbecoming has accompanied the greatest Minds to their last Moments. They avoided even an indecent Posture in the very Article of Death. Thus Caesar gathered his Robe about him, that he might not fall in a manner unbecoming of himself: and the greatest Concern that appeared in the Behaviour of Lucretia, when she stabbed her self, was, that her Body should lie in an Attitude worthy the Mind which had inhabited it.

Ne non procumbat honeste
Extrema haec etiam cura, cadentis erat. [3]

Twas her last Thought, How decently to fall.

Mr. SPECTATOR,
I am a young Woman without a Fortune; but of a very high Mind: That is, Good Sir, I am to the last degree Proud and Vain. I am ever railing at the Rich, for doing Things, which, upon Search into my Heart, I find I am only angry because I cannot do the same my self. I wear the hooped Petticoat, and am all in Callicoes when the finest are in Silks. It is a dreadful thing to be poor and proud; therefore if you please, a Lecture on that Subject for the Satisfaction of Your Uneasy Humble Servant,
JEZEBEL.

Z.

[Footnote 1: Bk. vi. ep. 32.]

[Footnote 2: Par. L., Bk. iv. 11. 844-9.]

[Footnote 3: Ovid. Fast., iii. 833.]

* * * * *

No. 293.] Tuesday, February 5, 1712. [Addison.

[Greek: Pasin gar euphronousi summachei tuchae.]

The famous Gratian [1] in his little Book wherein he lays down Maxims for a Man’s advancing himself at Court, advises his Reader to associate himself with the Fortunate, and to shun the Company of the Unfortunate; which, notwithstanding the Baseness of the Precept to an honest Mind, may have something useful in it for those who push their Interest in the World. It is certain a great Part of what we call good or ill Fortune, rises out of right or wrong Measures, and Schemes of Life. When I hear a Man complain of his being unfortunate in all his Undertakings, I shrewdly suspect him for a very weak Man in his Affairs. In Conformity with this way of thinking, Cardinal Richelieu used to say, that Unfortunate and Imprudent were but two Words for the same Thing. As the Cardinal himself had a great Share both of Prudence and Good-Fortune, his famous Antagonist, the Count d’Olivarez, was disgraced at the Court of Madrid, because it was alledged against him that he had never any Success in his Undertakings. This, says an Eminent Author, was indirectly accusing him of Imprudence.

Cicero recommended Pompey to the Romans for their General upon three Accounts, as he was a Man of Courage, Conduct, and Good-Fortune. It was perhaps, for the Reason above-mentioned, namely, that a Series of Good-Fortune supposes a prudent Management in the Person whom it befalls, that not only Sylla the Dictator, but several of the Roman Emperors, as is still to be seen upon their Medals, among their other Titles, gave themselves that of Felix or Fortunate. The Heathens, indeed, seem to have valued a Man more for his Good-Fortune than for any other Quality, which I think is very natural for those who have not a strong Belief of another World. For how can I conceive a Man crowned with many distinguishing Blessings, that has not some extraordinary Fund of Merit and Perfection in him, which lies open to the Supreme Eye, tho perhaps it is not discovered by my Observation? What is the Reason Homers and Virgil’s Heroes do not form a Resolution, or strike a Blow, without the Conduct and Direction of some Deity? Doubtless, because the Poets esteemed it the greatest Honour to be favoured by the Gods, and thought the best Way of praising a Man was to recount those Favours which naturally implied an extraordinary Merit in the Person on whom they descended.

Those who believe a future State of Rewards and Punishments act very absurdly, if they form their Opinions of a Man’s Merit from his Successes. But certainly, if I thought the whole Circle of our Being was concluded between our Births and Deaths, I should think a Man’s Good-Fortune the Measure and Standard of his real Merit, since Providence would have no Opportunity of rewarding his Virtue and Perfections, but in the present Life. A Virtuous Unbeliever, who lies under the Pressure of Misfortunes, has reason to cry out, as they say Brutus did a little before his Death, O Virtue, I have worshipped thee as a Substantial Good, but I find thou art an empty Name.

But to return to our first Point. Tho Prudence does undoubtedly in a great measure produce our good or ill Fortune in the World, it is certain there are many unforeseen Accidents and Occurrences, which very often pervert the finest Schemes that can be laid by Human Wisdom. The Race is not always to the Swift, nor the Battle to the Strong. Nothing less than infinite Wisdom can have an absolute Command over Fortune; the highest Degree of it which Man can possess, is by no means equal to fortuitous Events, and to such Contingencies as may rise in the Prosecution of our Affairs. Nay, it very often happens, that Prudence, which has always in it a great Mixture of Caution, hinders a Man from being so fortunate as he might possibly have been without it. A Person who only aims at what is likely to succeed, and follows closely the Dictates of Human Prudence, never meets with those great and unforeseen Successes, which are often the effect of a Sanguine Temper, or a more happy Rashness; and this perhaps may be the Reason, that according to the common Observation, Fortune, like other Females, delights rather in favouring the young than the old.

Upon the whole, since Man is so short-sighted a Creature, and the Accidents which may happen to him so various, I cannot but be of Dr. Tillotson’s Opinion in another Case, that were there any Doubt of a Providence, yet it certainly would be very desirable there should be such a Being of infinite Wisdom and Goodness, on whose Direction we might rely in the Conduct of Human Life.

It is a great Presumption to ascribe our Successes to our own Management, and not to esteem our selves upon any Blessing, rather as it is the Bounty of Heaven, than the Acquisition of our own Prudence. I am very well pleased with a Medal which was struck by Queen Elizabeth, a little after the Defeat of the Invincible Armada, to perpetuate the Memory of that extraordinary Event. It is well known how the King of Spain, and others, who were the Enemies of that great Princess, to derogate from her Glory, ascribed the Ruin of their Fleet rather to the Violence of Storms and Tempests, than to the Bravery of the English. Queen Elizabeth, instead of looking upon this as a Diminution of her Honour, valued herself upon such a signal Favour of Providence, and accordingly in [2] the Reverse of the Medal above mentioned, [has represented] a Fleet beaten by a Tempest, and falling foul upon one another, with that Religious Inscription, Afflavit Deus et dissipantur. He blew with his Wind, and they were scattered.

It is remarked of a famous Grecian General, whose Name I cannot at present recollect [3], and who had been a particular Favourite of Fortune, that upon recounting his Victories among his Friends, he added at the End of several great Actions, And in this Fortune had no Share. After which it is observed in History, that he never prospered in any thing he undertook.

As Arrogance, and a Conceitedness of our own Abilities, are very shocking and offensive to Men of Sense and Virtue, we may be sure they are highly displeasing to that Being who delights in an humble Mind, and by several of his Dispensations seems purposely to shew us, that our own Schemes or Prudence have no Share in our Advancement[s].

Since on this Subject I have already admitted several Quotations which have occurred to my Memory upon writing this Paper, I will conclude it with a little Persian Fable. A Drop of Water fell out of a Cloud into the Sea, and finding it self lost in such an Immensity of fluid Matter, broke out into the following Reflection: Alas! What an [insignificant [4]] Creature am I in this prodigious Ocean of Waters; my Existence is of no [Concern [5]] to the Universe, I am reduced to a Kind of Nothing, and am less then the least of the Works of God. It so happened, that an Oyster, which lay in the Neighbourhood of this Drop, chanced to gape and swallow it up in the midst of this [its [6]] humble Soliloquy. The Drop, says the Fable, lay a great while hardning in the Shell, till by Degrees it was ripen’d into a Pearl, which falling into the Hands of a Diver, after a long Series of Adventures, is at present that famous Pearl which is fixed on the Top of the Persian Diadem.

L.

[Footnote 1: Balthasar Gracian, a Spanish Jesuit, who died in 1658, rector of the Jesuits College of Tarragona, wrote many books in Spanish on Politics and Society, among others the one here referred to on the Courtier; which was known to Addison, doubtless, through the French translation by Amelot de la Houssaye.]

[Footnote 2: Corrected by an erratum to [you see in], but in reprint altered by the addition of [has represented].

[Footnote 3: Timotheus the Athenian.]

[Footnote 4: Altered by an erratum to [inconsiderable] to avoid the repetition insignificant, and insignificancy; but in the reprint the second word was changed.]

[Footnote 5: [significancy]]

[Footnote 6: [his]]

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No. 294. Wednesday, February 6, 1712. Steele.

Difficile est plurimum virtutem revereri qui semper secunda fortuna sit usus.

Tull. ad Herennium.

Insolence is the Crime of all others which every Man is most apt to rail at; and yet is there one Respect in which almost all Men living are guilty of it, and that is in the Case of laying a greater Value upon the Gifts of Fortune than we ought. It is here in England come into our very Language, as a Propriety of Distinction, to say, when we would speak of Persons to their Advantage, they are People of Condition. There is no doubt but the proper Use of Riches implies that a Man should exert all the good Qualities imaginable; and if we mean by a Man of Condition or Quality, one who, according to the Wealth he is Master of, shews himself just, beneficent, and charitable, that Term ought very deservedly to be had in the highest Veneration; but when Wealth is used only as it is the Support of Pomp and Luxury, to be rich is very far from being a Recommendation to Honour and Respect. It is indeed the greatest Insolence imaginable, in a Creature who would feel the Extreams of Thirst and Hunger, if he did not prevent his Appetites before they call upon him, to be so forgetful of the common Necessity of Human Nature, as never to cast an Eye upon the Poor and Needy. The Fellow who escaped from a Ship which struck upon a Rock in the West, and join’d with the Country People to destroy his Brother Sailors and make her a Wreck, was thought a most execrable Creature; but does not every Man who enjoys the Possession of what he naturally wants, and is unmindful of the unsupplied Distress of other Men, betray the same Temper of Mind? When a Man looks about him, and with regard to Riches and Poverty beholds some drawn in Pomp and Equipage, and they and their very Servants with an Air of Scorn and Triumph overlooking the Multitude that pass by them; and, in the same Street, a Creature of the same Make crying out in the Name of all that is Good and Sacred to behold his Misery, and give him some Supply against Hunger and Nakedness, who would believe these two Beings were of the same Species? But so it is, that the Consideration of Fortune has taken up all our Minds, and, as I have often complained, Poverty and Riches stand in our Imaginations in the Places of Guilt and Innocence. But in all Seasons there will be some Instances of Persons who have Souls too large to be taken with popular Prejudices, and while the rest of Mankind are contending for Superiority in Power and Wealth, have their Thoughts bent upon the Necessities of those below them. The Charity-Schools which have been erected of late Years, are the greatest Instances of publick Spirit the Age has produced: But indeed when we consider how long this Sort of Beneficence has been on Foot, it is rather from the good Management of those Institutions, than from the Number or Value of the Benefactions to them, that they make so great a Figure. One would think it impossible, that in the Space of fourteen Years there should not have been five thousand Pounds bestowed in Gifts this Way, nor sixteen hundred Children, including Males and Females, put out to Methods of Industry. It is not allowed me to speak of Luxury and Folly with the severe Spirit they deserve; I shall only therefore say, I shall very readily compound with any Lady in a Hoop-Petticoat, if she gives the Price of one half Yard of the Silk towards Cloathing, Feeding and Instructing an Innocent helpless Creature of her own Sex in one of these Schools. The Consciousness of such an Action will give her Features a nobler Life on this illustrious Day, [1] than all the Jewels that can hang in her Hair, or can be clustered at her Bosom. It would be uncourtly to speak in harsher Words to the Fair, but to Men one may take a little more Freedom. It is monstrous how a Man can live with so little Reflection, as to fancy he is not in a Condition very unjust and disproportioned to the rest of Mankind, while he enjoys Wealth, and exerts no Benevolence or Bounty to others. As for this particular Occasion of these Schools, there cannot any offer more worthy a generous Mind. Would you do an handsome thing without Return? do it for an Infant that is not sensible of the Obligation: Would you do it for publick Good? do it for one who will be an honest Artificer: Would you do it for the Sake of Heaven? give it to one who shall be instructed in the Worship of him for whose Sake you gave it. It is methinks a most laudable Institution this, if it were of no other Expectation than that of producing a Race of good and useful Servants, who will have more than a liberal, a religious Education. What would not a Man do, in common Prudence, to lay out in Purchase of one about him, who would add to all his Orders he gave the Weight of the Commandments to inforce an Obedience to them? for one who would consider his Master as his Father, his Friend, and Benefactor, upon the easy Terms, and in Expectation of no other Return but moderate Wages and gentle Usage? It is the common Vice of Children to run too much among the Servants; from such as are educated in these Places they would see nothing but Lowliness in the Servant, which would not be disingenuous in the Child. All the ill Offices and defamatory Whispers which take their Birth from Domesticks, would be prevented, if this Charity could be made universal; and a good Man might have a Knowledge of the whole Life of the Persons he designs to take into his House for his own Service, or that of his Family or Children, long before they were admitted. This would create endearing Dependencies: and the Obligation would have a paternal Air in the Master, who would be relieved from much Care and Anxiety from the Gratitude and Diligence of an humble Friend attending him as his Servant. I fall into this Discourse from a Letter sent to me, to give me Notice that Fifty Boys would be Cloathed, and take their Seats (at the Charge of some generous Benefactors) in St. Brides Church on Sunday next. I wish I could promise to my self any thing which my Correspondent seems to expect from a Publication of it in this Paper; for there can be nothing added to what so many excellent and learned Men have said on this Occasion: But that there may be something here which would move a generous Mind, like that of him who writ to me, I shall transcribe an handsome Paragraph of Dr. Snape’s Sermon on these Charities, which my Correspondent enclosed with this Letter.

The wise Providence has amply compensated the Disadvantages of the Poor and Indigent, in wanting many of the Conveniencies of this Life, by a more abundant Provision for their Happiness in the next. Had they been higher born, or more richly endowed, they would have wanted this Manner of Education, of which those only enjoy the Benefit, who are low enough to submit to it; where they have such Advantages without Money, and without Price, as the Rich cannot purchase with it. The Learning which is given, is generally more edifying to them, than that which is sold to others: Thus do they become more exalted in Goodness, by being depressed in Fortune, and their Poverty is, in Reality, their Preferment. [2]

T.

[Footnote 1: Queen Anne’s birthday. She was born Feb. 6, 1665, and died Aug. 1, 1714, aged 49.]

[Footnote 2: From January 24 there occasionally appears the advertisement.

Just Published.

A very neat Pocket Edition of the SPECTATOR, in two volumes 12mo. Printed for S. Buckley, at the Dolphin, in Little Britain, and J. Tonson, at Shakespear’s Head, over-against Catherine-Street in the Strand.]

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No. 295. Thursday, February 7, 1712. Addison.

Prodiga non sentit pereuntem faemina censum: At velut exhausta redivivus pullulet arca Nummus, et e pleno semper tollatur acervo, Non unquam reputat quanti sibi gandia constent.

Juv.

Mr. SPECTATOR,

I am turned of my great Climacteric, and am naturally a Man of a meek Temper. About a dozen Years ago I was married, for my Sins, to a young Woman of a good Family, and of an high Spirit; but could not bring her to close with me, before I had entered into a Treaty with her longer than that of the Grand Alliance. Among other Articles, it was therein stipulated, that she should have L400 a Year for Pin-money, which I obliged my self to pay Quarterly into the hands of one who had acted as her Plenipotentiary in that Affair. I have ever since religiously observed my part in this solemn Agreement. Now, Sir, so it is, that the Lady has had several Children since I married her; to which, if I should credit our malicious Neighbours, her Pin-money has not a little contributed. The Education of these my Children, who, contrary to my Expectation, are born to me every Year, streightens me so much, that I have begged their Mother to free me from the Obligation of the above-mentioned Pin-money, that it may go towards making a Provision for her Family. This Proposal makes her noble Blood swell in her Veins, insomuch that finding me a little tardy in her last Quarters Payment, she threatens me every Day to arrest me; and proceeds so far as to tell me, that if I do not do her Justice, I shall die in a Jayl. To this she adds, when her Passion will let her argue calmly, that she has several Play-Debts on her Hand, which must be discharged very suddenly, and that she cannot lose her Money as becomes a Woman of her Fashion, if she makes me any Abatements in this Article. I hope, Sir, you will take an Occasion from hence to give your Opinion upon a Subject which you have not yet touched, and inform us if there are any Precedents for this Usage among our Ancestors; or whether you find any mention of Pin-money in Grotius, Puffendorf, or any other of the Civilians.

I am ever
the humblest of your Admirers,
Josiah Fribble, Esq.

As there is no Man living who is a more professed Advocate for the Fair Sex than my self, so there is none that would be more unwilling to invade any of their ancient Rights and Privileges; but as the Doctrine of Pin-money is of a very late Date, unknown to our Great Grandmothers, and not yet received by many of our Modern Ladies, I think it is for the Interest of both Sexes to keep it from spreading.

Mr. Fribble may not, perhaps, be much mistaken where he intimates, that the supplying a Man’s Wife with Pin-money, is furnishing her with Arms against himself, and in a manner becoming accessary to his own Dishonour. We may indeed, generally observe, that in proportion as a Woman is more or less Beautiful, and her Husband advanced in Years, she stands in need of a greater or less number of Pins, and upon a Treaty of Marriage, rises or falls in her Demands accordingly. It must likewise be owned, that high Quality in a Mistress does very much inflame this Article in the Marriage Reckoning.

But where the Age and Circumstances of both Parties are pretty much upon a level, I cannot but think the insisting upon Pin-money is very extraordinary; and yet we find several Matches broken off upon this very