thrown into the Scales; as Religion and Hypocrisie, Pedantry and Learning, Wit and Vivacity, Superstition and Devotion, Gravity and Wisdom, with many others.
I observed one particular Weight lettered on both sides, and upon applying my self to the Reading of it, I found on one side written, _In the Dialect of Men_, and underneath it, _CALAMITIES_; on the other side was written, _In the Language of the Gods_, and underneath, _BLESSINGS_. I found the Intrinsick value of this Weight to be much greater than I imagined, for it overpowered Health, Wealth, Good Fortune, and many other Weights, which were much more ponderous in my Hand than the other.
There is a Saying among the _Scotch_, that an Ounce of Mother is worth a Pound of Clergy; I was sensible of the Truth of this Saying, when I saw the Difference between the Weight of Natural Parts, and that of Learning. The Observation which I made upon these two Weights opened to me a new Field of Discoveries, for notwithstanding the Weight of Natural Parts was much heavier than that of Learning; I observed that it weighed an hundred times heavier than it did before, when I put Learning into the same Scale with it. I made the same Observation upon Faith and Morality, for notwithstanding the latter out-weighed the former separately, it received a thousand times more additional Weight from its Conjunction with the former, than what it had by it self. This odd Phaenomenon shewed it self, in other Particulars, as in Wit and Judgment, Philosophy and Religion, Justice and Humanity, Zeal and Charity, Depth of Sense and Perspicuity of Style, with innumerable other Particulars too long to be mentioned in this Paper.
As a Dream seldom fails of dashing Seriousness with Impertinence, Mirth with Gravity, methought I made several other Experiments of a more ludicrous Nature, by one of which I found that an _English_ Octavo was very often heavier than a _French_ Folio; and by another, that an old _Greek_ or _Latin_ Author weighed down a whole Library of Moderns. Seeing one of my _Spectators_ lying by me, I laid it into one of the Scales, and flung a two-penny Piece into the other. The Reader will not enquire into the Event, if he remembers the first Tryal which I have recorded in this Paper. I afterwards threw both the Sexes into the Ballance; but as it is not for my Interest to disoblige either of them, I shall desire to be excused from telling the Result of this Experiment. Having an Opportunity of this Nature in my Hands, I could not forbear throwing into one Scale the Principles of a Tory, and into the other those of a Whig; but as I have all along declared this to be a Neutral Paper, I shall likewise desire to be silent under this Head also, though upon examining one of the Weights, I saw the Word _TEKEL_ Engraven on it in Capital Letters.
I made many other Experiments, and though I have not Room for them all in this Day’s Speculation, I may perhaps reserve them for another. I shall only add, that upon my awaking I was sorry to find my Golden Scales vanished, but resolved for the future to learn this Lesson from them, not to despise or value any Things for their Appearances, but to regulate my Esteem and Passions towards them according to their real and intrinsick Value.
C.
[Footnote 1: Paradise Lost, end of Book IV.]
* * * * *
No. 464. Friday, August 22, 1712. Addison.
‘Auream quisquis mediocritatem
Diligit, tutus caret obsoleti
Sordibus tecti, caret invidenda
Sobrius aula.’
Hor.
I am wonderfully pleased when I meet with any Passage in an old _Greek_ or _Latin_ Author, that is not blown upon, and which I have never met with in a Quotation. Of this kind is a beautiful Saying in _Theognis_; _Vice is covered by Wealth, and Virtue by Poverty_; or to give it in the Verbal Translation, _Among Men there are some who have their Vices concealed by Wealth, and others who have their Virtues concealed by Poverty._ Every Man’s Observation will supply him with Instances of Rich Men, who have several Faults and Defects that are overlooked, if not entirely hidden, by means of their Riches; and, I think, we cannot find a more Natural Description of a Poor Man, whose Merits are lost in his Poverty, than that in the Words of the Wise Man. _There was a little City, and a few Men within it; and there came a great King against it, and besieged it, and built great Bulwarks against it: Now there was found in it a poor Wise Man, and he, by his Wisdom, delivered the City; yet no Man remembered that same poor Man. Then said I, Wisdom is better than Strength; nevertheless, the poor Man’s Wisdom is despised, and his Words are not heard._[1]
The middle Condition seems to be the most advantageously situated for the gaining of Wisdom. Poverty turns our Thoughts too much upon the supplying of our Wants, and Riches upon enjoying our Superfluities; and, as _Cowley_ has said in another Case, _It is hard for a Man to keep a steady Eye upon Truth, who is always in a Battel or a Triumph._
If we regard Poverty and Wealth, as they are apt to produce Virtues or Vices in the Mind of Man, one may observe, that there is a Set of each of these growing out of Poverty, quite different from that which rises out of Wealth. Humility and Patience, Industry and Temperance, are very often the good Qualities of a poor Man. Humanity and Good-nature, Magnanimity, and a Sense of Honour, are as often the Qualifications of the Rich. On the contrary, Poverty is apt to betray a Man into Envy, Riches into Arrogance. Poverty is too often attended with Fraud, vicious Compliance, Repining, Murmur and Discontent; Riches expose a Man to Pride and Luxury, a foolish Elation of Heart, and too great a Fondness for the present World. In short, the middle Condition is most eligible to the Man who would improve himself in Virtue; as I have before shewn, it is the most advantageous for the gaining of Knowledge. It was upon this Consideration that _Agur_ founded his Prayer, which for the Wisdom of it is recorded in Holy Writ. _Two things have I required of thee, deny me them not before I die. Remove far from me Vanity and Lies; give me neither Poverty, nor Riches; feed me with Food convenient for me. Lest I be full and deny thee, and say, who is the Lord? or lest I be poor and steal, and take the name of my God in vain._ [2]
I shall fill the remaining Part of my Paper with a very pretty Allegory, which is wrought into a Play [3] by _Aristophanes_ the _Greek_ Comedian. It seems originally designed as a Satyr upon the Rich, though, in some Parts of it, ’tis like the foregoing Discourse, a kind of Comparison between Wealth and Poverty.
_Chremylus_, who was an old and a good Man, and withal exceeding Poor, being desirous to leave some Riches to his Son, consults the Oracle of _Apollo_ upon the Subject. The Oracle bids him follow the first Man he should see upon his going out of the Temple. The Person he chanced to see was to Appearance an old sordid blind Man, but upon his following him from Place to Place, he at last found by his own Confession, that he was _Plutus_ the God of Riches, and that he was just come out of the House of a Miser. _Plutus_ further told him, that when he was a Boy, he used to declare, that as soon as he came to Age he would distribute Wealth to none but virtuous and just Men; upon which _Jupiter_, considering the pernicious Consequences of such a Resolution, took his Sight away from him, and left him to strole about the World in the Blind Condition wherein _Chremylus_ beheld him. With much ado _Chremylus_ prevailed upon him to go to his House, where he met an old Woman in a tattered Raiment, who had been his Guest for many Years, and whose Name was _Poverty_. The old Woman refusing to turn out so easily as he would have her, he threatned to banish her not only from his own House, but out of all _Greece_, if she made any more Words upon the Matter. _Poverty_ on this Occasion pleads her Cause very notably, and represents to her old Landlord, that should she be driven out of the Country, all their Trades, Arts and Sciences would be driven out with her; and that if every one was Rich, they would never be supplied with those Pomps, Ornaments and Conveniences of Life which made Riches desirable. She likewise represented to him the several Advantages which she bestowed upon her Votaries, in regard to their Shape, their Health, and their Activity, by preserving them from Gouts, Dropsies, Unweildiness, and Intemperance. But whatever she had to say for her self, she was at last forced to troop off. _Chremylus_ immediately considered how he might restore _Plutus_ to his Sight; and in order to it conveyed him to the Temple of _AEsculapius_, who was famous for Cures and Miracles of this Nature. By this means the Deity recovered his Eyes, and begun to make a right use of them, by enriching every one that [was [4]] distinguished by Piety towards the Gods, and Justice towards [Men [5]] and at the same time by taking away his Gifts from the Impious and Undeserving. This produces several merry Incidents, till in the last Act _Mercury_ descends with great Complaints from the Gods, that since the Good Men were grown Rich they had received no Sacrifices, which is confirmed by a Priest of _Jupiter_, who enters with a Remonstrance, that since this late Innovation he was reduced to a starving Condition, and could not live upon his Office. _Chremylus_, who in the beginning of the Play was Religious in his Poverty, concludes it with a Proposal which was relished by all the Good Men who were now grown rich as well as himself, that they should carry _Plutus_ in a Solemn Procession to the Temple, and Install him in the Place of _Jupiter_. This Allegory instructed the _Athenians_ in two Points, first, as it vindicated the Conduct of Providence in its ordinary Distributions of Wealth; and in the next Place, as it shewed the great Tendency of Riches to corrupt the Morals of those who possessed them.
C.
[Footnote 1: Eccl. ix. 14-16.]
[Footnote 2: Proverbs xxx. 7-9.]
[Footnote 3: The Plutus.]
[Footnote 4: [were]]
[Footnote 5: [Man]]
* * * * *
No. 465. Saturday, August 23, 1712. Addison.
‘Qua ratione queas traducere leniter aevum: Ne te semper inops agitet vexetque cupido; Ne pavor et rerum mediocriter utilium Spes.’
Hor.
Having endeavoured in my last _Saturday’s_ Paper to shew the great Excellency of Faith, I here consider what are proper Means of strengthning and confirming it in the Mind of Man. Those who delight in reading Books of Controversie, which are written on both sides of the Question in Points of Faith, do very seldom arrive at a fixed and settled Habit of it. They are one Day entirely convinced of its important Truths, and the next meet with something that shakes and disturbs them. The Doubt [which [1]] was laid revives again, and shews it self in new Difficulties, and that generally for this Reason, because the Mind which is perpetually tost in Controversies and Disputes, is apt to forget the Reasons which had once set it at rest, and to be disquieted with any former Perplexity, when it appears in a new Shape, or is started by a different Hand. As nothing is more laudable than an Enquiry after Truth, so nothing is more irrational than to pass away our whole Lives, without determining our selves one way or other in those Points which are of the last Importance to us. There are indeed many things from which we may with-hold our Assent; but in Cases by which we are to regulate our Lives, it is the greatest Absurdity to be wavering and unsettled, without closing with that Side which appears the most safe and [the] most probable. The first Rule therefore which I shall lay down is this, that when by Reading or Discourse we find our selves thoroughly convinced of the Truth of any Article, and of the Reasonableness of our Belief in it, we should never after suffer our selves to call it into question. We may perhaps forget the Arguments which occasioned our Conviction, but we ought to remember the Strength they had with us, and therefore still to retain the Conviction which they once produced. This is no more than what we do in every common Art or Science, nor is it possible to act otherwise, considering the Weakness and Limitation of our Intellectual Faculties. It was thus, that _Latimer_, one of the glorious Army of Martyrs who introduced the Reformation in _England_, behaved himself in that great Conference which was managed between the most learned among the Protestants and Papists in the Reign of Queen _Mary_. This venerable old Man knowing how his Abilities were impaired by Age, and that it was impossible for him to recollect all those Reasons which had directed him in the Choice of his Religion, left his Companions who were in the full Possession of their Parts and Learning, to baffle and confound their Antagonists by the Force of Reason. As for himself he only repeated to his Adversaries the Articles in which he firmly believed, and in the Profession of which he was determined to die. It is in this manner that the Mathematician proceeds upon the Propositions which he has once demonstrated; and though the Demonstration may have slipt out of his Memory, he builds upon the Truth, because he knows it was demonstrated. This Rule is absolutely necessary for weaker Minds, and in some measure for Men of the greatest Abilities; but to these last I would propose, in the second place, that they should lay up in their Memories, and always keep by them in a readiness, those Arguments which appear to them of the greatest Strength, and which cannot be got over by all the Doubts and Cavils of Infidelity.
But, in the third place, there is nothing which strengthens Faith more than Morality. Faith and Morality naturally produce each other. A Man is quickly convinced of the Truth of Religion, who finds it is not against his Interest that it should be true. The Pleasure he receives at Present, and the Happiness which he promises himself from it hereafter, will both dispose him very powerfully to give Credit to it, according to the ordinary Observation that _we are easie to believe what we wish_. It is very certain, that a Man of sound Reason cannot forbear closing with Religion upon an impartial Examination of it; but at the same time it is as certain, that Faith is kept alive in us, and gathers Strength from Practice more than from Speculation.
There is still another Method which is more Persuasive than any of the former, and that is an habitual Adoration of the Supreme Being, as well in constant Acts of mental Worship, as in outward Forms. The devout Man does not only believe but feels there is a Deity. He has actual Sensations of Him; his Experience concurs with his Reason; he sees him more and more in all his Intercourses with him, and even in this Life almost loses his Faith in Conviction.
The last Method which I shall mention for the giving Life to a Man’s Faith, is frequent Retirement from the World, accompanied with religious Meditation. When a Man thinks of any thing in the Darkness of the Night, whatever deep Impressions it may make in his Mind, they are apt to vanish as soon as the Day breaks about him. The Light and Noise of the Day, which are perpetually soliciting his Senses, and calling off his Attention, wear out of his Mind the Thoughts that imprinted themselves in it, with so much Strength, during the Silence and Darkness of the Night. A Man finds the same Difference as to himself in a Crowd and in a Solitude: the Mind is stunned and dazzled amidst that Variety of Objects which press upon her in a great City: She cannot apply herself to the Consideration of these Things which are of the utmost Concern to her. The Cares or Pleasures of the World strike in with every Thought, and a Multitude of vicious Examples [give [2]] a kind of Justification [to [3]] our Folly. In our Retirements every thing disposes us to be serious. In Courts and Cities we are entertained with the Works of Men; in the Country with those of God. One is the Province of Art, the other of Nature. Faith and Devotion naturally grow in the Mind of every reasonable Man, who sees the Impressions of Divine Power and Wisdom in every Object on which he casts his Eye. The Supream Being has made the best Arguments for his own Existence, in the Formation of the Heavens and the Earth, and these are Arguments which a Man of Sense cannot forbear attending to, who is out of the Noise and Hurry of Human Affairs. _Aristotle_ says, that should a Man live under Ground, and there converse with Works of Art and Mechanism, and should afterwards be brought up into the open Day, and see the several Glories of the Heaven and Earth, he would immediately pronounce them the Works of such a Being as we define God to be. The Psalmist has very beautiful Strokes of Poetry to this Purpose, in that exalted Strain, _The Heavens declare the Glory of God: And the Firmament showeth his handy-work. One Day telleth another: And one Night certifieth another. There is neither Speech nor Language: But their Voices are heard among them. Their Sound is gone out into all Lands: And their Words into the Ends of the World._ [4] As such a bold and sublime manner of Thinking furnishes very noble Matter for an Ode, the Reader may see it wrought into the following one. [5]
I. The Spacious Firmament on high
With all the blue Etherial Sky, And spangled Heav’ns, a Shining Frame, Their great Original proclaim:
Th’ unwearied Sun, from Day to Day, Does his Creator’s Pow’r display,
And publishes to every Land
The Work of an Almighty Hand.
II. Soon as the Evening Shades prevail, The Moon takes up the wondrous Tale, And nightly to the listning Earth
Repeats the Story of her Birth: Whilst all the Stars that round her burn, And all the Planets in their turn,
Confirm the Tidings as they rowl, And spread the Truth from Pole to Pole.
III. What though, in solemn Silence, all Move round the dark terrestrial Ball? What tho’ nor real Voice nor Sound
Amid their radiant Orbs be found? In Reason’s Ear they all rejoice,
And utter forth a glorious Voice, For ever singing, as they shine,
‘The Hand that made us is Divine?’
C.
[Footnote 1: [that]]
[Footnote 2: [give us]]
[Footnote 3: [in]]
[Footnote 4: Psalm xix. 1-3.]
[Footnote 5: By Addison.]
* * * * *
No. 466. Monday, August 25, 1712. Steele.
‘–Vera incessu patuit Dea.’
Virg.
When _AEneas_, the Hero of _Virgil_, is lost in the Wood, and a perfect Stranger in the Place on which he is landed, he is accosted by a Lady in an Habit for the Chase. She enquires of him, Whether he has seen pass by that Way any young Woman dressed as she was? Whether she were following the Sport in the Wood, or any other Way employed, according to the Custom of Huntresses? The Hero answers with the Respect due to the beautiful Appearance she made, tells her, He saw no such Person as she enquired for: but intimates, that he knows her to be of the Deities, and desires she would conduct a Stranger. Her Form from her first Appearance manifested she was more than mortal; but tho’ she was certainly a Goddess, the Poet does not make her known to be the Goddess of _Beauty_ till she moved: All the Charms of an agreeable Person are then in their highest Exertion, every Limb and Feature appears with its respective Grace. It is from this Observation, that I cannot help being so passionate an Admirer as I am of good Dancing. [1] As all Art is an Imitation of Nature, this is an Imitation of Nature in its highest Excellence, and at a Time when she is most agreeable. The Business of Dancing is to display Beauty, and for that Reason all Distortions and Mimickries, as such, are what raise Aversion instead of Pleasure: But Things that are in themselves excellent, are ever attended with Imposture and false Imitation. Thus, as in Poetry there are laborious Fools who write Anagrams and Acrosticks, there are Pretenders in Dancing, who think meerly to do what others cannot, is to excel. Such Creatures should be rewarded like him who had acquired a Knack of throwing a Grain of Corn through the Eye of a Needle, with a Bushel to keep his Hand in Use. The [Dancers [2]] on our Stages are very faulty in this Kind; and what they mean by writhing themselves into such Postures, as it would be a Pain for any of the Spectators to stand in, and yet hope to please those Spectators, is unintelligible. Mr. _Prince_ has a Genius, if he were encouraged, would prompt them to better things. In all the Dances he invents, you see he keeps close to the Characters he represents. He does not hope to please by making his Performers move in a manner in which no one else ever did, but by Motions proper to the Characters he represents. He gives to Clowns and Lubbards clumsie Graces, that is, he makes them Practise what they would think Graces: And I have seen Dances of his, which might give Hints that would be useful to a Comick Writer. These Performances have pleas’d the Taste of such as have not Reflection enough to know their Excellence, because they are in Nature; and the distorted Motions of others have offended those who could not form Reasons to themselves for their Displeasure, from their being a Contradiction to Nature.
When one considers the inexpressible Advantage there is in arriving at some Excellence in this Art, it is monstrous to behold it so much neglected. The following Letter has in it something very natural on this Subject.
_Mr_. SPECTATOR,
I am a Widower with but one Daughter; she was by Nature much inclined to be a Romp, and I had no way of educating her, but commanding a young Woman, whom I entertained to take Care of her, to be very watchful in her Care and Attendance about her. I am a Man of Business, and obliged to be much abroad. The Neighbours have told me, that in my Absence our Maid has let in the Spruce Servants in the Neighbourhood to Junketings, while my Girl play’d and romped even in the Street. To tell you the plain Truth, I catched her once, at eleven Years old, at Chuck-Farthing among the Boys. This put me upon new Thoughts about my Child, and I determined to place her at a Boarding-School, and at the same Time gave a very discreet young Gentlewoman her Maintenance at the same Place and Rate, to be her Companion. I took little Notice of my Girl from Time to Time, but saw her now and then in good Health, out of Harm’s way, and was satisfied. But by much Importunity I was lately prevailed with to go to one of their Balls. I cannot express to you the anxiety my silly Heart was in, when I saw my Romp, now fifteen, taken out: I never felt the pangs of a Father upon me so strongly in my whole Life before; and I could not have suffered more, had my whole Fortune been at Stake. My Girl came on with the most becoming Modesty I had ever seen, and casting a respectful Eye, as if she feared me more than all the Audience, I gave a Nod, which, I think, gave her all the Spirit she assumed upon it, but she rose properly to that Dignity of Aspect. My Romp, now the most graceful Person of her Sex, assumed a Majesty which commanded the highest Respect; and when she turned to me, and saw my Face in Rapture, she fell into the prettiest Smile, and I saw in all her Motion that she exulted in her Father’s Satisfaction. You, Mr. SPECTATOR, will, better than I can tell you, imagine to yourself all the different Beauties and Changes of Aspect in an accomplished young Woman, setting forth all her Beauties with a Design to please no one so much as her Father. My Girl’s Lover can never know half the Satisfaction that I did in her that Day. I could not possibly have imagined, that so great Improvement could have been wrought by an Art that I always held in it self ridiculous and contemptible. There is, I am convinced, no Method like this, to give young Women a Sense of their own Value and Dignity; and I am sure there can be none so expeditious to communicate that Value to others. As for the flippant insipidly Gay and wantonly Forward, whom you behold among Dancers, that Carriage is more to be attributed to the perverse Genius of the Performers, than imputed to the Art it self. For my Part, my Child has danced her self into my Esteem, and I have as great an Honour for her as ever I had for her Mother, from whom she derived those latent good Qualities which appeared in her Countenance when she was dancing; for my Girl, tho’ I say it my self, shewed in one Quarter of an Hour the innate Principles of a modest Virgin, a tender Wife, a generous Friend, a kind Mother, and an indulgent Mistress. I’ll strain hard but I will purchase for her an Husband suitable to her Merit. I am your Convert in the Admiration of what I thought you jested when you recommended; and if you please to be at my House on _Thursday_ next, I make a Ball for my Daughter, and you shall see her Dance, or, if you will do her that Honour, dance with her. _I am, SIR,
Your most humble Servant_,
PHILIPATER.
I have some time ago spoken of a Treatise written by Mr. _Weaver_ on this Subject, which is now, I understand, ready to be published. This Work sets this Matter in a very plain and advantageous Light; and I am convinced from it, that if the Art was under proper Regulations, it would be a mechanick way of implanting insensibly in Minds, not capable of receiving it so well by any other Rules, a Sense of good Breeding and Virtue.
Were any one to see _Mariamne_ Dance, let him be never so sensual a Brute, I defie him to entertain any Thoughts but of the highest Respect and Esteem towards her. I was shewed last Week a Picture in a Lady’s Closet, for which she had an hundred different Dresses, that she could clap on round the Face, on purpose to demonstrate the force of Habits in the diversity of the same Countenance. Motion, and change of Posture and Aspect, has an Effect no less surprising on the Person of _Mariamne_ when she Dances.
_Chloe_ is extremely pretty, and as silly as she is pretty. This Ideot has a very good Ear, and a most agreeable Shape; but the Folly of the Thing is such, that it Smiles so impertinently, and affects to please so sillily, that while she Dances you see the Simpleton from Head to Foot. For you must know (as Trivial as this Art is thought to be) no one ever was a good Dancer, that had not a good Understanding. If this be a Truth, I shall leave the Reader to judge from that Maxim, what Esteem they ought to have for such Impertinents as fly, hop, caper, tumble, twirl, turn round, and jump over their Heads, and, in a Word, play a thousand Pranks which many Animals can do better than a Man, instead of performing to Perfection what the human Figure only is capable of Performing.
It may perhaps appear odd, that I, who set up for a mighty Lover, at least, of Virtue, should take so much Pains to recommend what the soberer Part of Mankind look upon to be a Trifle; but under Favour of the soberer Part of Mankind, I think they have not enough considered this Matter, and for that Reason only disesteem it. I must also, in my own Justification, say that I attempt to bring into the Service of Honour and Virtue every Thing in Nature that can pretend to give elegant Delight. It may possibly be proved, that Vice is in it self destructive of Pleasure, and Virtue in it self conducive to it. If the Delights of a free Fortune were under proper Regulations, this Truth would not want much Argument to support it; but it would be obvious to every Man, that there is a strict Affinity between all Things that are truly laudable and beautiful, from the highest Sentiment of the Soul, to the most indifferent Gesture of the Body.
T.
[Footnote 1: See Nos. 66, 67, 334, 370, 376.]
[Footnote 2: [Dancing]]
* * * * *
No. 467. Tuesday, August 26, 1712. John Hughes?
‘Quodcunque meae poterunt Audere Camaenae Seu Tibi par poterunt, seu, quod spes abnuit ultra; Sive minus; certeque canent minus; omne vovemus Hoc tibi; ne tanto careat mihi nomine Charta.’
Tibull. ad Messalam.
The Love of Praise is a Passion deeply fixed in the Mind of every extraordinary Person, and those who are most affected with it, seem most to partake of that Particle of the Divinity which distinguishes Mankind from the Inferior Creation. The Supreme Being it self is most pleased with Praise and Thanksgiving; the other Part of our Duty is but an Acknowledgment of our Faults, whilst this is the immediate Adoration of his Perfections. ‘Twas an excellent Observation, That we then only despise Commendation when we cease to deserve it: and we have still extant two Orations of _Tully_ and _Pliny_, spoken to the greatest and best Princes of all the _Roman_ Emperors, [1] who, no doubt, heard with the greatest Satisfaction, what even the most disinterested Persons, and at so large a Distance of Time, cannot read without Admiration. _Caesar_ thought his Life consisted in the Breath of Praise, when he professed he had lived long enough for himself when he had for his Glory; others have sacrificed themselves for a Name which was not to begin till they were dead, giving away themselves to purchase a Sound which was not to commence till they were out of hearing: But by Merit and superior Excellencies not only to gain, but, whilst living, to enjoy a great and universal Reputation, is the last Degree of Happiness which we can hope for here. Bad Characters are dispersed abroad with Profusion, I hope for example Sake, and (as Punishments are designed by the Civil Power) more for the deterring the Innocent, than the chastising the Guilty. The Good are less frequent, whether it be that there are indeed fewer Originals of this Kind to copy after, or that, thro’ the Malignity of our Nature, we rather delight in the Ridicule than the Virtues we find in others. However, it is but just, as well as pleasing, even for Variety, sometimes to give the World a Representation of the bright Side of humane Nature, as well as the dark and gloomy: The Desire of Imitation may, perhaps, be a greater Incentive to the Practice of what is good, than the Aversion we may conceive at what is blameable; the one immediately directs you what you should do, whilst the other only shews you what you should avoid: And I cannot at present do this with more Satisfaction, than by endeavouring to do some Justice to the Character of _Manilius_. [2]
It would far exceed my present Design, to give a particular Description of _Manilius_ thro’ all the Parts of his excellent Life: I shall now only draw him in his Retirement, and pass over in Silence the various Arts, the courtly Manners, and the undesigning Honesty by which he attained the Honours he has enjoyed, and which now give a Dignity and Veneration to the Ease he does enjoy. Tis here that he looks back with Pleasure on the Waves and Billows thro’ which he has steered to so fair an Haven; he is now intent upon the Practice of every Virtue, which a great Knowledge and Use of Mankind has discovered to be the most useful to them. Thus in his private domestick Employments he is no less glorious than in his publick; for ’tis in Reality a more difficult Task to be conspicuous in a sedentary inactive Life, than in one that is spent in Hurry and Business; Persons engaged in the latter, like Bodies violently agitated, from the Swiftness of their Motion have a Brightness added to them, which often vanishes when they are at Rest; but if it then still remain, it must be the Seeds of intrinsick Worth that thus shine out without any foreign Aid or Assistance.
His Liberality in another might almost bear the Name of Profusion; he seems to think it laudable even in the Excess, like that River which most enriches when it overflows: But _Manilius_ has too perfect a Taste of the Pleasure of doing good, ever to let it be out of his Power; and for that Reason he will have a just Oeconomy, and a splendid Frugality at home, the Fountain from whence those Streams should flow which he disperses abroad. He looks with Disdain on those who propose their Death as the Time when they are to begin their Munificence; he will both see and enjoy (which he then does in the highest Degree) what he bestows himself; he will be the living Executor of his own Bounty, whilst they who have the Happiness to be within his Care and Patronage at once, pray for the Continuation of his Life, and their own good Fortune. No one is out of the reach of his Obligations; he knows how, by proper and becoming Methods, to raise himself to a Level with those of the highest Rank; and his good Nature is a sufficient Warrant against the Want of those who are so unhappy as to be in the very lowest. One may say of him, as _Pindar_ bids his Muse say of _Theron_: [3]
‘Swear, that _Theron_ sure has sworn, No one near him should be Poor.
Swear, that none e’er had such a graceful Art, Fortune’s Free-Gifts as freely to impart, With an unenvious Hand, and an unbounded Heart.’
Never did _Atticus_ succeed better in gaining the universal Love and Esteem of all Men; nor steer with more Success betwixt the Extreams of two contending Parties. ‘Tis his peculiar Happiness, that while he espouses neither with an intemperate Zeal, he is not only admired, but, what is a more rare and unusual Felicity, he is beloved and caressed by both and I never yet saw any Person of whatsoever Age or Sex, but was immediately struck with the Merit of _Manilius_. There are many who are acceptable to some particular Persons, whilst the rest of Mankind look upon them with Coldness and Indifference but he is the first whose entire good Fortune it is ever to please and to be pleased, where-ever he comes to be admired, and where-ever he is absent to be lamented. His Merit fares like the Pictures of _Raphael_, which are either seen with Admiration by all, or at least no one dare own he has no Taste for a Composition which has received so universal an Applause. Envy and Malice find it against their Interest to indulge Slander and Obloquy. ‘Tis as hard for an Enemy to detract from as for a Friend to add to his Praise. An Attempt upon his Reputation is a sure lessening of one’s own; and there is but one Way to injure him, which is to refuse him his just Commendations, and be obstinately silent.
It is below him to catch the Sight with any Care of Dress; his outward Garb is but the Emblem of his Mind, it is genteel, plain, and unaffected; he knows that Gold and Embroidery can add nothing to the Opinion which all have of his Merit, and that he gives a Lustre to the plainest Dress, whilst ’tis impossible the richest should communicate any to him. He is still the principal Figure in the Room: He first engages your Eye, as if there were some Point of Light which shone stronger upon him than on any other Person.
He puts me in mind of a Story of the famous _Bussy d’Amboise_, [4] who at an Assembly at Court, where every one appeared with the utmost Magnificence, relying upon his own superior Behaviour, instead of adorning himself like the rest, put on that Day a plain Suit of Cloaths, and dressed all his Servants in the most costly gay Habits he could procure: The Event was, that the Eyes of the whole Court were fixed upon him, all the rest looked like his Attendants, whilst he alone had the Air of a Person of Quality and Distinction.
Like _Aristippus_, whatever Shape or Condition he appears in, it still sits free and easie upon him; but in some Part of his Character, ’tis true, he differs from him; for as he is altogether equal to the Largeness of his present Circumstances, the Rectitude of his Judgment has so far corrected the Inclinations of his Ambition, that he will not trouble himself with either the Desires or Pursuits of any thing beyond his present Enjoyments.
A thousand obliging Things flow from him upon every Occasion, and they are always so just and natural, that it is impossible to think he was at the least Pains to look for them. One would think it were the Daemon of good Thoughts that discovered to him those Treasures, which he must have blinded others from seeing, they lay so directly in their Way. Nothing can equal the Pleasure is taken in hearing him speak, but the Satisfaction one receives in the Civility and Attention he pays to the Discourse of others. His Looks are a silent Commendation of what is good and praise-worthy, and a secret Reproof to what is licentious and extravagant. He knows how to appear free and open without Danger of Intrusion, and to be cautious without seeming reserved. The Gravity of his Conversation is always enlivened with his Wit and Humour, and the Gaiety of it is tempered with something that is instructive, as well as barely agreeable. Thus with him you are sure not to be merry at the Expence of your Reason, nor serious with the Loss of your good Humour; but, by a happy mixture in his Temper, they either go together, or perpetually succeed each other. In fine, his whole Behaviour is equally distant from Constraint and Negligence, and he commands your Respect, whilst he gains your Heart.
There is in his whole Carriage such an engaging Softness, that one cannot persuade one’s self he is ever actuated by those rougher Passions, which, where-ever they find Place, seldom fail of shewing themselves in the outward Demeanour of the Persons they belong to: But his Constitution is a just Temperature between Indolence on one hand and Violence on the other. He is mild and gentle, where-ever his Affairs will give him Leave to follow his own Inclinations; but yet never failing to exert himself with Vigour and Resolution in the Service of his Prince, his Country, or his Friend.
Z.
[Footnote 1: Julius Caesar and Trajan. Cicero most flattered Caesar in the speech _pro Marcello_, but the memorable speech of his before Caesar was that for Ligarius, who had borne arms against the new master of Rome in the African campaign. Caesar had said,
‘Why might we not as well once more hear a speech from Cicero? There is no doubt that Ligarius is a bad man and an enemy.’
Yet the effect of the speech was that Caesar was stirred with emotion, changed colour, and at reference to the battle of Pharsalia,
‘he was,’ says Plutarch, ‘so affected that his body trembled, and some of the papers he held dropped from his hands, and thus he was overpowered, and acquitted Ligarius.’
Of Pliny the younger there remains a fulsome Panegyric upon Trajan.]
[Footnote 2: Lord Cowper?]
[Footnote 3: Second Olympic Ode.]
[Footnote 4: Bussy d’Amboise had become famous in England through a tragedy by George Chapman, often presented in the time of James I., and revived after the Restoration. In 1691 Chapman’s play was produced with some changes by Thomas D’Urfey. The man himself killed a relation in the massacre of St. Bartholomew, to get a title, and was trapped and killed by the Comte de Montsoreau, whose wife he went to seduce.]
* * * * *
No. 468. Wednesday, August 27, 1712. Steele.
‘Erat Homo ingeniosus, acutus, acer, et qui plurimum et salis haberet et fellis, nec candoris minus.’
Plin. Epist.
My Paper is in a kind a Letter of News, but it regards rather what passes in the World of Conversation than that of Business. I am very sorry that I have at present a Circumstance before me, which is of very great Importance to all who have a Relish for Gayety, Wit, Mirth, or Humour; I mean the Death of poor _Dick Eastcourt_. [1] I have been oblig’d to him for so many Hours of Jollity, that it is but a small Recompence, tho’ all I can give him, to pass a Moment or two in Sadness for the Loss of so agreeable a Man. Poor _Eastcourt!_ the last Time I saw him we were plotting to shew the Town his great Capacity for acting in its full Light, by introducing him as dictating to a Set of young Players, in what manner to speak this Sentence, and utter t’other Passion–He had so exquisite a Discerning of what was defective in any Object before him, that in an Instant he could shew you the ridiculous Side of what would pass for beautiful and just, even to Men of no ill Judgment, before he had pointed at the Failure. He was no less skilful in the Knowledge of Beauty; and, I dare say, there is no one who knew him well, but can repeat more well-turned Compliments, as well as smart Repartees, of Mr. _Eastcourt’s_, than of any other Man in _England_. This was easily to be observed in his inimitable Faculty of telling a Story, in which he would throw in natural and unexpected Incidents to make his Court to one Part, and rally the other Part of the Company: Then he would vary the Usage he gave them, according as he saw them bear kind or sharp Language. He had the Knack to raise up a pensive Temper, and mortifie an impertinently gay one, with the most agreeable Skill imaginable. There are a thousand things which crowd into my Memory, which make me too much concerned to tell on about him. _Hamlet_ holding up the Skull which the Grave-digger threw to him, with an Account that it was the Head of the King’s Jester, falls into very pleasing Reflections, and cries out to his Companion,
‘Alas, poor_ Yorick! _I knew him,_ Horatio, _a Fellow of infinite Jest, of most excellent Fancy; he hath born me on his Back a thousand times: And how abhorred my Imagination is now, my Gorge rises at it. Here hung those Lips that I have kiss’d I know not how oft. Where be your Gibes now, your Gambols, your Songs, your Flashes of Merriment, that were wont to set the Table on a Roar: No one now to mock your own Jeerings: quite Chop-fallen. Now get you to my Lady’s Chamber, and tell her, Let her paint an Inch thick, to this Favour she must come. Make her laugh at that.’
It is an Insolence natural to the Wealthy, to affix, as much as in them lies, the Character of a Man to his Circumstances. Thus it is ordinary with them to praise faintly the good Qualities of those below them, and say, It is very extraordinary in such a Man as he is, or the like, when they are forced to acknowledge the Value of him whose Lowness upbraids their Exaltation. It is to this Humour only, that it is to be ascribed, that a quick Wit in Conversation, a nice Judgment upon any Emergency, that could arise, and a most blameless inoffensive Behaviour, could not raise this Man above being received only upon the Foot of contributing to Mirth and Diversion. But he was as easy under that Condition, as a Man of so excellent Talents was capable; and since they would have it, that to divert was his Business, he did it with all the seeming Alacrity imaginable, tho’ it stung him to the Heart that it was his Business. Men of Sense, who could taste his Excellencies, were well satisfied to let him lead the Way in Conversation, and play after his own Manner; but Fools who provoked him to Mimickry, found he had the Indignation to let it be at their Expence who called for it, and he would shew the Form of conceited heavy Fellows as Jests to the Company at their own Request, in Revenge for interrupting him from being a Companion to put on the Character of a Jester.
What was peculiarly excellent in this memorable Companion, was, that in the Accounts he gave of Persons and Sentiments, he did not only hit the Figure of their Faces, and Manner of their Gestures, but he would in his Narration fall into their very Way of thinking, and this when he recounted Passages, wherein Men of the best Wit were concerned, as well as such wherein were represented Men of the lowest Rank of Understanding. It is certainly as great an Instance of Self-love to a Weakness, to be impatient of being mimick’d, as any can be imagined. There were none but the Vain, the Formal, the Proud, or those who were incapable of amending their Faults, that dreaded him; to others he was in the highest Degree pleasing; and I do not know any Satisfaction of any indifferent kind I ever tasted so much, as having got over an Impatience of seeing my self in the Air he could put me when I have displeased him. It is indeed to his exquisite Talent this way, more than any Philosophy I could read on the Subject, that my Person is very little of my Care; and it is indifferent to me what is said of my Shape, my Air, my Manner, my Speech, or my Address. It is to poor _Eastcourt_ I chiefly owe that I am arrived at the Happiness of thinking nothing a Diminution to me, but what argues a Depravity of my Will.
It has as much surprized me as any thing in Nature, to have it frequently said, That he was not a good Player: But that must be owing to a Partiality for former Actors in the Parts in which he succeeded them, and judging by Comparison of what was liked before, rather than by the Nature of the Thing. When a Man of his Wit and Smartness could put on an utter Absence of common Sense in his Face as he did in the Character of _Bulfinch_ in the _Northern Lass_ [2] and an Air of insipid Cunning and Vivacity in the Character of _Pounce_ in the _Tender Husband_, [3] it is Folly to dispute his Capacity and Success, as he was an Actor.
Poor _Eastcourt!_ let the Vain and Proud be at Rest; thou wilt no more disturb their Admiration of their dear selves, and thou art no longer to drudge in raising the Mirth of Stupids, who know nothing of thy Merit, for thy Maintenance.
It is natural for the Generality of Mankind to run into Reflections upon our Mortality, when Disturbers of the World are laid at Rest, but to take no Notice when they who can please and divert are pulled from us: But for my Part, I cannot but think the Loss of such Talents as the Man of whom I am speaking was Master of, a more melancholy Instance of Mortality, than the Dissolution of Persons of never so high Characters in the World, whose Pretensions were that they were noisy and mischievous.
But I must grow more succinct, and as a SPECTATOR, give an Account of this extraordinary Man, who, in his Way, never had an Equal in any Age before him, or in that wherein he lived. I speak of him as a Companion, and a Man qualified for Conversation. His Fortune exposed him to an Obsequiousness towards the worst Sort of Company, but his excellent Qualities rendered him capable of making the best Figure in the most refined. I have been present with him among Men of the most delicate Taste a whole Night, and have known him (for he saw it was desired) keep the Discourse to himself the most Part of it, and maintain his good Humour with a Countenance in a Language so delightful, without Offence to any Person or Thing upon Earth, still preserving the Distance his Circumstances obliged him to; I say, I have seen him do all this in such a charming manner, that I am sure none of those I hint at will read this, without giving him some Sorrow for their abundant Mirth, and one Gush of Tears for so many Bursts of Laughter. I wish it were any Honour to the pleasant Creature’s Memory, that my Eyes are too much suffused to let me [go on–[4].]
T.
[Footnote 1: See p. 204, vol. ii. [Footnote 1 of No. 264.]
[Footnote 2: By Richard Brome, first acted in 1632.]
[Footnote 3: By Steele.]
[Footnote 4:
[go on–
It is a felicity his Friends may rejoice in, that he had his Senses, and used them as he ought to do, in his last Moments. It is remarkable that his Judgment was in its calm Perfection to the utmost Article, for when his Wife out of her fondness, desired she might send for a certain illiterate Humourist (whom he had accompanied in a thousand mirthful Moments, and whose Insolence makes Fools think he assumes from conscious Merit) he answered, ‘_Do what you please, but he won’t come near me_.’ Let poor Eastcourt’s Negligence about this Message convince the unwary of a triumphant Empiric’s Ignorance and Inhumanity.]
This passage, omitted from the reprint, expresses Steele’s anger at the neglect of Estcourt in his last hours by Dr. John Radcliffe, one of the chief physicians of the time, who as a rough-spoken humourist made many enemies, and was condemned as an empiric by many of his professional brethren. When called, in 1699, to attend King William, who asked his opinion on his swollen ankles, he said, ‘I would not have your Majesty’s two legs for your three kingdoms.’ His maxim for making a fortune was to use all men ill, but Mead, it has been observed, made more money by the opposite method. Not very long after this better censure of Radcliffe for neglect of Estcourt, attempts were made to censure him formally in the House of Commons for refusal to attend in the last illness of Queen Anne, although requested to do so by the Privy Council. He denied that he had been asked to attend. He died himself three months after the Queen (in 1714, aged 64), his last days embittered by the public odium following the charge of disrespect to his dying sovereign. He died unmarried, and left the greater part of his money to beneficent uses, among them the erection of an infirmary and of the Radcliffe Library in Oxford.]
* * * * *
No. 469. Thursday, August 28, 1712. Addison.
‘Detrahere aliquid altieri, et hominem hominis incommodo suum augere commodum, magis est contra naturam, quam mors, quam paupertas, quam dolor, quam caetera quae possunt aut corpori accidere, aut rebus externis.’
Tull.
I am perswaded there are few Men of generous Principles, who would seek after great Places, were it not rather to have an Opportunity in their Hands of obliging their particular Friends, or those whom they look upon as Men of Worth, than to procure Wealth and Honour for themselves. To an honest Mind the best Perquisites of a Place are the Advantages it gives a Man of doing Good.
Those who are under the great Officers of State, and are the Instruments by which they act, have more frequent Opportunities for the Exercise of Compassion, and Benevolence, than their Superiors themselves. These Men know every little Case that is to come before the Great Man, and if they are possessed with honest Minds, will consider Poverty as a Recommendation in the Person who applies himself to them, and make the Justice of his Cause the most powerful Solicitor in his Behalf. A Man of this Temper, when he is in a Post of Business, becomes a Blessing to the Publick: He patronizes the Orphan and the Widow, assists the Friendless, and guides the Ignorant: He does not reject the Person’s Pretensions, who does not know how to explain them, or refuse doing a good Office for a Man because he cannot pay the Fee of it. In short, tho’ he regulates himself in all his Proceedings by Justice and Equity, he finds a thousand [Occasions for all the Good-natured Offices of [1]] Generosity and Compassion.
A Man is unfit for such a Place of Trust, who is of a sower untractable Nature, or has any other Passion that makes him uneasie to those who approach him. Roughness of Temper is apt to discountenance the Timorous or Modest. The proud Man discourages those from approaching him, who are of a mean Condition, and who most want his Assistance. The impatient Man will not give himself time to be informed of the Matter that lies before him. An Officer with one or more of these unbecoming Qualities, is sometimes looked upon as a proper Person to keep off Impertinence and Solicitation from his Superior; but this is a kind of Merit, that can never attone for the Injustice which may very often arise from it.
There are two other vicious Qualities which render a Man very unfit for such a Place of Trust. The first of these is a Dilatory Temper, which commits innumerable Cruelties without Design. The Maxim which several have laid down for a Man’s Conduct in ordinary Life should be inviolable with a Man in Office, never to think of doing that To-morrow which may be done To-day. A Man who defers doing what ought to be done, is guilty of Injustice so long as he defers it. The Dispatch of a good Office is very often as beneficial to the Solicitor as the good Office it self. In short, if a Man compared the Inconveniences which another suffers by his Delays, with the trifling Motives and Advantages which he himself may reap by such a Delay, he would never be guilty of a Fault which very often does an irreparable Prejudice to the Person who depends upon him, and which might be remedied with little Trouble to himself.
But in the last Place, there is no Man so improper to be employed in Business, as he who is in any degree capable of Corruption; and such an one is the Man, who, upon any Pretence whatsoever, receives more than what is the stated and unquestioned Fee of his Office. Gratifications, Tokens of Thankfulness, Dispatch Money, and the like specious Terms, are the Pretences under which Corruption very frequently shelters it self. An honest Man will however look on all these Methods as unjustifiable, and will enjoy himself better in a moderate Fortune that is gained with honour and Reputation, than in an overgrown Estate that is cankered with the Acquisitions of Rapine and Exaction. Were all our Offices discharged with such an inflexible Integrity, we should not see Men in all Ages, who grow up to exorbitant Wealth with the Abilities which are to be met with in an ordinary Mechanick. I cannot but think that such a Corruption proceeds chiefly from Mens employing the first that offer themselves, or those who have the Character of shrewd worldly Men, instead of searching out such as have had a liberal Education, and have been trained up in the Studies of Knowledge and Virtue.
It has been observed, that Men of Learning who take to Business, discharge it generally with greater Honesty than Men of the World. The chief Reason for it I take to be as follows. A Man that has spent his Youth in Reading, has been used to find Virtue extolled, and Vice stigmatized. A Man that has past his Time in the World, has often seen Vice triumphant, and Virtue discountenanced. Extortion, Rapine and Injustice, which are branded with Infamy in Books, often give a Man a Figure in the World; while several Qualities which are celebrated in Authors, as Generosity, Ingenuity and Good-Nature, impoverish and ruin him. This cannot but have a proportionable Effect on Men, whose Tempers and Principles are equally Good and Vicious.
There would be at least this Advantage in employing Men of Learning and Parts in Business, that their Prosperity would set more gracefully on them, and that we should not see many worthless Persons shot up into the greatest Figures of Life.
C.
[Footnote 1: [Opportunities of exercising his]]
* * * * *
No. 470. Friday, August 29, 1712. Addison.
‘Turpe est difficiles babere nugas,
Et stultus est labor ineptiarum.’
Mart.
I have been very often disappointed of late Years, when upon examining the new Edition of a Classick Author, I have found above half the Volume taken up with various Readings. When I have expected to meet with a learned Note upon a doubtful Passage in a _Latin_ Poet, I have only been informed, that such or such Ancient Manuscripts for an _et_ write an _ac_, or of some other notable Discovery of the like Importance. Indeed, when a different Reading gives us a different Sense, or a new Elegance in an Author, the Editor does very well in taking Notice of it; but when he only entertains us with the several ways of spelling the same Word, and gathers together the various Blunders and Mistakes of twenty or thirty different Transcribers, they only take up the Time of the learned Reader, and puzzle the Minds of the Ignorant. I have often fancied with my self how enraged an old _Latin_ Author would be, should he see the several Absurdities in Sense and Grammar, which are imputed to him by some or other of these various Readings. In one he speaks Nonsense; in another, makes use of a Word that was never heard of: And indeed there is scarce a Solecism in Writing which the best Author is not guilty of, if we may be at Liberty to read him in the Words of some Manuscript, which the laborious Editor has thought fit to examine in the Prosecution of his Work.
I question not but the Ladies and pretty Fellows will be very curious to understand what it is that I have been hitherto talking of. I shall therefore give them a Notion of this Practice, by endeavouring to write after the manner of several Persons who make an eminent Figure in the Republick of Letters. To this end we will suppose that the following [Song [1]] is an old Ode which I present to the Publick in a new Edition, with the several various Readings which I find of it in former Editions, and in Ancient Manuscripts. Those who cannot relish the various Readings, will perhaps find their Account in the Song, which never before appeared in Print.
My Love was fickle once and changing, Nor e’er would settle in my Heart;
From Beauty still to Beauty ranging, In ev’ry Face I found a Dart.
‘Twas first a charming Shape enslav’d me, An Eye then gave the fatal Stroke;
‘Till by her Wit_ Corinna _sav’d me, And all my former Fetters broke.
But now a long and lasting Anguish
For_ Belvidera _I endure;
Hourly I Sigh and hourly Languish, Nor hope to find the wonted Cure.
For here the false unconstant Lover, After a thousand Beauties shown,
Does new surprizing Charms discover, And finds Variety in One.
Various Readings.
Stanza the First, Verse the First. And changing.] The _and_ in some Manuscripts is written thus, _&_, but that in the Cotton Library writes it in three distinct Letters.
Verse the Second, Nor e’er would.] Aldus reads it _ever_ would; but as this would hurt the Metre, we have restored it to its genuine Reading, by observing that _Synaeresis_ which had been neglected by ignorant Transcribers.
Ibid. In my Heart.] Scaliger, and others, _on_ my Heart.
Verse the Fourth, I found a Dart.] The Vatican Manuscript for _I_ reads _it_, but this must have been the Hallucination of the Transcriber, who probably mistook the Dash of the I for a T.
Stanza the Second, Verse the Second. The fatal Stroke.] Scioppius, Salmasius and many others, for _the_ read _a_, but I have stuck to the usual Reading.
Verse the Third, Till by her Wit.] Some Manuscripts have it _his_ Wit, others _your_, others _their_ Wit. But as I find Corinna to be the Name of a Woman in other Authors, I cannot doubt but it should be _her_.
Stanza the third, Verse the First. A long and lasting Anguish.] The German Manuscript reads a lasting _Passion_, but the Rhyme will not admit it.
Verse the Second. For Belvidera I endure.] Did not all the Manuscripts reclaim, I should change Belvidera into Pelvidera; Pelvis being used by several of the Ancient Comick Writers for a Looking-glass, by which means the Etymology of the Word is very visible, and Pelvidera will signifie a Lady who often looks in her Glass; as indeed she had very good reason, if she had all those Beauties which our Poet here ascribes to her.
Verse the Third. Hourly I sigh and hourly languish.] Some for the Word _hourly_ read _daily_, and others _nightly_; the last has great Authorities of its side.
Verse the Fourth. The wonted Cure.] The Elder Stevens reads _wanted Cure_.
Stanza the Fourth, Verse the Second. After a thousand Beauties] In several Copies we meet with _a Hundred Beauties_ by the usual Errour of the Transcribers, who probably omitted a Cypher, and had not Taste enough to know that the Word _Thousand_ was ten Times a greater Compliment to the Poet’s Mistress than an _Hundred_.
Verse the Fourth. And finds Variety in one] Most of the Ancient Manuscripts have it _in two_. Indeed so many of them concur in this last reading, that I am very much in doubt whether it ought not to take place. There are but two Reasons which incline me to the Reading as I have published it; First, because the Rhime, and, Secondly, because the Sense is preserved by it. It might likewise proceed from the Oscitancy of Transcribers, who, to dispatch their Work the sooner, use to write all Numbers in Cypher, and seeing the Figure 1 following by a little Dash of the Pen, as is customary in old Manuscripts, they perhaps mistook the Dash for a second Figure, and by casting up both together composed out of them the Figure 2. But this I shall leave to the Learned, without determining any thing in a Matter of so great Uncertainty.
C.
[Footnote 1: [Song, which by the way is a beautiful Descant upon a single Thought, like the Compositions of the best Ancient Lyrick Poets, I say we will suppose this Song]]
* * * * *
No. 471. Saturday, August 30, 1712. Addison.
[Greek: ‘En elpisin chrae tous sophous echein bion.]–Euripid.
The _Time present_ seldom affords sufficient Employment to the Mind of Man. Objects of Pain or Pleasure, Love or Admiration, do not lie thick enough together in Life to keep the Soul in constant Action, and supply an immediate Exercise to its Faculties. In order, therefore, to remedy this Defect, that the Mind may not want Business, but always have Materials for thinking, she is endowed with certain Powers, that can recall what is passed, and anticipate what is to come.
That wonderful Faculty, which we call the Memory, is perpetually looking back, when we have nothing present to entertain us. It is like those Repositories in several Animals, that are filled with Stores of their former Food, on which they may ruminate when their present Pasture fails.
As the Memory relieves the Mind in her vacant Moments, and prevents any Chasms of Thought by Ideas of what is _past_, we have other Faculties that agitate and employ her upon what _is to come_. These are the Passions of Hope and Fear.
By these two Passions we reach forward into Futurity, and bring up to our present Thoughts Objects that lie hid in the remotest Depths of Time. We suffer Misery, and enjoy Happiness, before they are in Being; we can set the Sun and Stars forward, or lose sight of them by wandring into those retired Parts of Eternity, when the Heavens and Earth shall be no more.
By the way, who can imagine that the Existence of a Creature is to be circumscribed by Time, whose Thoughts are not? But I shall, in this Paper, confine my self to that particular Passion which goes by the Name of Hope.
Our Actual Enjoyments are so few and transient, that Man would be a very miserable Being, were he not endowed with this Passion, which gives him a Taste of those good Things that may possibly come into his Possession. _We should hope for every thing that is good_, says the old Poet _Linus_, _because there is nothing which may not be hoped for, and nothing but what the Gods are able to give us_. [1] Hope quickens all the still Parts of Life, and keeps the Mind awake in her most Remiss and Indolent Hours. It gives habitual Serenity and good Humour. It is a kind of Vital Heat in the Soul, that cheers and gladdens her, when she does not attend to it. It makes Pain easie, and Labour pleasant.
Beside these several Advantages which rise from _Hope_, there is another which is none of the least, and that is, its great Efficacy in preserving us from setting too high a value on present Enjoyments. The saying of _Caesar_ is very well known. When he had given away all his Estate in Gratuities among his Friends, one of them asked what he had left for himself; to which that great Man replied, _Hope_. His Natural Magnanimity hindered him from prizing what he was certainly possessed of, and turned all his Thoughts upon something more valuable that be had in View. I question not but every Reader will draw a Moral from this Story, and apply it to himself without my Direction.
The old Story of _Pandora’s_ Box (which many of the Learned believe was formed among the Heathens upon the Tradition of the Fall of Man) shews us how deplorable a State they thought the present Life, without Hope: To set forth the utmost Condition of Misery they tell us, that our Forefather, according to the Pagan Theology, had a great Vessel presented him by _Pandora:_ Upon his lifting up the Lid of it, says the Fable, there flew out all the Calamities and Distempers incident to Men, from which, till that time, they had been altogether exempt. _Hope_, who had been enclosed in the Cup with so much bad Company, instead of flying off with the rest, stuck so close to the Lid of it, that it was shut down upon her.
I shall make but two Reflections upon what I have hitherto said. First, that no kind of Life is so happy as that which is full of Hope, especially when the Hope is well grounded, and when the Object of it is of an exalted kind, and in its Nature proper to make the Person happy who enjoys it. This Proposition must be very evident to those who consider how few are the present Enjoyments of the most happy Man, and how insufficient to give him an entire Satisfaction and Acquiescence in them.
My next Observation is this, that a Religious Life is that which most abounds in a well-grounded Hope, and such an one as is fixed on Objects that are capable of making us entirely happy. This Hope in a Religious Man, is much more sure and certain than the Hope of any Temporal Blessing, as it is strengthened not only by Reason, but by Faith. It has at the same time its Eye perpetually fixed on that State, which implies in the very Notion of it the most full and the most compleat Happiness.
I have before shewn how the Influence of Hope in general sweetens Life, and makes our present Condition supportable, if not pleasing; but a Religious Hope has still greater Advantages. It does not only bear up the Mind under her Sufferings, but makes her rejoice in them, as they may be the Instruments of procuring her the great and ultimate End of all her Hope.
Religious Hope has likewise this Advantage above any other kind of Hope, that it is able to revive the _dying_ Man, and to fill his Mind not only with secret Comfort and Refreshment, but sometimes with Rapture and Transport. He triumphs in his Agonies, whilst the Soul springs forward with Delight to the great Object which she has always had in view, and leaves the Body with an Expectation of being re-united to her in a glorious and joyful Resurrection.
I shall conclude this Essay with those emphatical Expressions of a lively Hope, which the Psalmist made use of in the midst of those Dangers and Adversities which surrounded him; for the following Passage had its present and personal, as well as its future and prophetick Sense.
‘I have set the Lord always before me: Because he is at my right Hand, I shall not be moved. Therefore my Heart is glad, and my Glory rejoiceth: my Flesh also shall rest in hope. For thou wilt not leave my Soul in Hell, neither wilt thou suffer thine Holy One to see Corruption. Thou wilt shew me the Path of Life: in thy Presence is Fullness of Joy, at thy right Hand there are Pleasures for evermore’. [2]
C.
[Footnote 1: Translation of the fragment on Hope.]
[Footnote 2: Psal. xvi. 8–ii.]
* * * * *
No. 472. Monday, September 1, 1712. Steele.
‘–Voluptas
Solamenque mali–‘
Virg.
I received some time ago a Proposal, which had a Preface to it, wherein the Author discoursed at large of the innumerable Objects of Charity in a Nation, and admonished the Rich, who were afflicted with any Distemper of Body, particularly to regard the Poor in the same Species of Affliction, and confine their Tenderness to them, since it is impossible to assist all who are presented to them. The Proposer had been relieved from a Malady in his Eyes by an Operation performed by Sir _William Read_, and being a Man of Condition, had taken a Resolution to maintain three poor blind Men during their Lives, in Gratitude for that great Blessing. This Misfortune is so very great and unfrequent, that one would think, an Establishment for all the Poor under it might be easily accomplished, with the Addition of a very few others to those Wealthy who are in the same Calamity. However, the Thought of the Proposer arose from a very good Motive, and the parcelling of our selves out, as called to particular Acts of Beneficence, would be a pretty Cement of Society and Virtue. It is the ordinary Foundation for Mens holding a Commerce with each other, and becoming familiar, that they agree in the same sort of Pleasure; and sure it may also be some Reason for Amity, that they are under one common Distress. If all the Rich who are lame in the Gout, from a Life of Ease, Pleasure, and Luxury, would help those few who have it without a previous Life of Pleasure, and add a few of such laborious Men, who are become lame from unhappy Blows, Falls, or other Accidents of Age or Sickness; I say, would such gouty Persons administer to the Necessities of Men disabled like themselves, the Consciousness of such a Behaviour would be the best Julep, Cordial, and Anodine in the feverish, faint and tormenting Vicissitudes of that miserable Distemper. The same may be said of all other, both bodily and intellectual Evils. These Classes of Charity would certainly bring down Blessings upon an Age and People; and if Men were not petrifyed with the Love of this World, against all Sense of the Commerce which ought to be among them, it would not be an unreasonable Bill for a poor Man in the Agony of Pain, aggravated by Want and Poverty, to draw upon a sick Alderman after this Form;
_Mr_. Basil Plenty,
_SIR_,
_You have the Gout and Stone, with Sixty thousand Pound Sterling; I have the Gout and Stone, not worth one Farthing; I shall pray for you, and desire you would pay the Bearer Twenty Shillings for Value received from_,
SIR,
Your humble Servant,
_Lazarus Hopeful_.
Cripple-Gate,
Aug. 29, 1712.
The Reader’s own Imagination will suggest to him the Reasonableness of such Correspondence; and diversify them into a thousand Forms; but I shall close this as I began upon the Subject of Blindness. The following Letter seems to be written by a Man of Learning, who is returned to his Study after a Suspence of an Ability to do so. The Benefit he reports himself to have received, may well claim the handsomest Encomium he can give the Operator.
_Mr_. SPECTATOR,
‘Ruminating lately on your admirable Discourses on the _Pleasures of the Imagination_, I began to consider to which of our Senses we are obliged for the greatest and most important Share of those Pleasures; and I soon concluded that it was to the _Sight:_ That is the Sovereign of the Senses, and Mother of all the Arts and Sciences, that have refined the Rudeness of the uncultivated Mind to a Politeness that distinguishes the fine Spirits from the barbarous _Gout_ of the _great_ Vulgar and the _small_. The Sight is the obliging Benefactress, that bestows on us the most transporting Sensations that we have from the various and wonderful Products of Nature. To the Sight we owe the amazing Discoveries of the Height, Magnitude, and Motion of the Planets; their several Revolutions about their common Centre of Light, Heat, and Motion, the _Sun_. The _Sight_ travels yet farther to the fixed Stars, and furnishes the Understanding with solid Reasons to prove, that each of them is a _Sun_ moving on its own Axis in the Centre of its own Vortex or Turbillion, and performing the same Offices to its dependant Planets, that our glorious Sun does to this. But the Enquiries of the _Sight_ will not be stopped here, but make their Progress through the immense Expanse to the _Milky Way_, and there divide the blended Fires of the _Galaxy_ into infinite and different Worlds, made up of distinct Suns, and their peculiar Equipages of Planets, till unable to pursue this Track any farther, it deputes the Imagination to go on to new Discoveries, till it fill the unbounded Space with endless Worlds.
The _Sight_ informs the Statuary’s Chizel with Power to give Breath to lifeless Brass and Marble, and the Painter’s Pencil to swell the flat Canvas with moving Figures actuated by imaginary Souls. Musick indeed may plead another Original, since _Jubal_, by the different Falls of his Hammer on the Anvil, discovered by the Ear the first rude Musick that pleasd the Antediluvian Fathers; but then the _Sight_ has not only reduced those wilder Sounds into artful Order and Harmony, but conveys that Harmony to the most distant Parts of the World without the Help of Sound. To the _Sight_ we owe not only all the Discoveries of Philosophy, but all the Divine Imagery of Poetry that transports the intelligent Reader of _Homer_, _Milton_, and _Virgil_.
As the Sight has polished the World, so does it supply us with the most grateful and lasting Pleasure. Let Love, let Friendship, paternal Affection, filial Piety, and conjugal Duty, declare the Joys the _Sight_ bestows on a Meeting after Absence. But it would be endless to enumerate all the Pleasures and Advantages of _Sight;_ every one that has it, every Hour he makes use of it, finds them, feels them, enjoys them.
Thus as our greatest Pleasures and Knowledge are derived from the Sight, so has Providence been more curious in the Formation of its Seat, the Eye, than of the Organs of the other Senses. That stupendous Machine is compos’d in a wonderful Manner of Muscles, Membranes, and Humours. Its Motions are admirably directed by the Muscles; the Perspicuity of the Humours transmit the Rays of Light; the Rays are regularly refracted by their Figure, the black Lining of the Sclerotes effectually prevents their being confounded by Reflection. It is wonderful indeed to consider how many Objects the Eye is fitted to take in at once, and successively in an Instant, and at the same time to make a Judgment of their Position, Figure, or Colour. It watches against our Dangers, guides our Steps, and lets in all the visible Objects, whose Beauty and Variety instruct and delight.
The Pleasures and Advantages of Sight being so great, the Loss must be very grievous; of which _Milton_, from Experience, gives the most sensible Idea, both in the third Book of his _Paradise Lost_, and in his _Sampson Agonistes_.
To Light in the former.
–‘Thee I revisit safe,
And feel thy sovereign vital Lamp; but thou Revisit’st not these Eyes, that roul in vain To find thy piercing Ray, but find no Dawn’.
And a little after,
‘Seasons return, but not to me returns Day, or the sweet Approach of Ev’n and Morn, Or Sight of vernal Bloom, or Summer’s Rose, Or Flocks or Herds, or human Face divine; But Cloud instead, and ever-during Dark Surround me: From the chearful Ways of Men Cut off, and for the Book of Knowledge fair, Presented–with an universal Blank
Of Nature’s Works, to me expung’d and raz’d, And Wisdom at one Entrance quite shut out’.
Again, in ‘Sampson Agonistes’.
–‘But Chief of all,
O Loss of Sight! of thee I most complain; Blind among Enemies! O worse than Chains, Dungeon, or Beggary, or decrepid Age!
Light, the prime Work of God, to me extinct, And all her various Objects of Delight Annull’d’–
–‘Still as a Fool,
In Power of others, never in my own, Scarce half I seem to live, dead more than Half: O dark! dark! dark! amid the Blaze of Noon: Irrecoverably dark, total Eclipse,
Without all Hopes of Day!’
The Enjoyment of Sight then being so great a Blessing, and the Loss of it so terrible an Evil, how excellent and valuable is the Skill of that Artist which can restore the former, and redress the latter? My frequent Perusal of the Advertisements in the publick News-Papers (generally the most agreeable Entertainment they afford) has presented me with many and various Benefits of this kind done to my Countrymen by that skilful Artist Dr. _Grant_, Her Majesty’s Oculist Extraordinary, whose happy Hand has brought and restored to Sight several Hundreds in less than Four Years. Many have received Sight by his Means, who came blind from their Mother’s Womb, as in the famous Instance of _Jones_ of _Newington_ [1]. I my self have been cured by him of a Weakness in my Eyes next to Blindness, and am ready to believe any thing that is reported of his Ability this way; and know that many, who could not purchase his Assistance with Money, have enjoy’d it from his Charity. But a List of Particulars would swell my Letter beyond its Bounds, what I have said being sufficient to comfort those who are in the like Distress, since they may conceive Hopes of being no longer miserable in this Kind, while there is yet alive so able an Oculist as Dr. Grant.
I am the SPECTATOR’S humble Servant, PHILANTHROPUS.
T.
[Footnote 1: ‘A Full and True Account of a Miraculous Cure of a young Man in Newington, &c,’ was a pamphlet of 15 pages, published in 1709. William Jones was not born blind, and little benefited by the operation of the Doctor Grant, who in this pamphlet puffed himself.]
* * * * *
No. 473. Tuesday, September 2, 1712. Steele.
‘Quid? si quis vultu torvo ferus et pede nudo Exiguaeque togae simulet textore Catonem; Virtutemne repraesentet moresque Catonis?’
Hor.
To the SPECTATOR.
_SIR_,
I am now in the Country, and employ most of my Time in reading, or thinking upon what I have read. Your paper comes constantly down to me, and it affects me so much, that I find my Thoughts run into your Way; and I recommend to you a Subject upon which you have not yet touched, and that is the Satisfaction some Men seem to take in their Imperfections, I think one may call it glorying in their Insufficiency; a certain great Author is of Opinion it is the contrary to Envy, tho perhaps it may proceed from it. Nothing is so common, as to hear Men of this Sort, speaking of themselves, add to their own Merit (as they think) by impairing it, in praising themselves for their Defects, freely allowing they commit some few frivolous Errors, in order to be esteemed persons of uncommon Talents and great Qualifications. They are generally professing an injudicious Neglect of Dancing, Fencing and Riding, as also an unjust Contempt for Travelling and the Modern Languages; as for their Part (say they) they never valued or troubled their Head about them. This panegyrical Satyr on themselves certainly is worthy of your Animadversion. I have known one of these Gentlemen think himself obliged to forget the Day of an Appointment, and sometimes even that you spoke to him; and when you see em, they hope youll pardon ’em, for they have the worst Memory in the World. One of em started up tother Day in some Confusion, and said, Now I think on’t, I’m to meet Mr. _Mortmain_ the Attorney about some Business, but whether it is to Day or to Morrow, faith, I can’t tell. Now to my certain Knowledge he knew his Time to a Moment, and was there accordingly. These forgetful Persons have, to heighten their Crime, generally the best Memories of any People, as I have found out by their remembring sometimes through Inadvertency. Two or three of em that I know can say most of our modern Tragedies by Heart. I asked a Gentleman the other Day that is famous for a Good Carver, (at which Acquisition he is out of Countenance, imagining it may detract from some of his more essential Qualifications) to help me to something that was near him; but he excused himself, and blushing told me, Of all things he could never carve in his Life; though it can be proved upon him, that he cuts up, disjoints, and uncases with incomparable Dexterity. I would not be understood as if I thought it laudable for a Man of Quality and Fortune to rival the Aquisitions of Artificers, and endeavour to excel in little handy Qualities; No, I argue only against being ashamed at what is really Praiseworthy. As these Pretences to Ingenuity shew themselves several Ways, you’ll often see a Man of this Temper ashamed to be clean, and setting up for Wit only from Negligence in his Habit. Now I am upon this Head, I can’t help observing also upon a very different Folly proceeding from the same Cause. As these above-mentioned arise from affecting an Equality with Men of greater Talents from having the same Faults, there are others who would come at a Parallel with those above them, by possessing little Advantages which they want. I heard a young Man not long ago, who has sense, comfort himself in his Ignorance of Greek, Hebrew, and the Orientals: At the same Time that he published his Aversion to those Languages, he said that the Knowledge of ’em was rather a Diminution than an Advancement of a Man’s Character: tho’ at the same Time I know he languishes and repines he is not Master of them himself. Whenever I take any of these fine Persons, thus detracting from what they don’t understand, I tell them I will complain to you, and say I am sure you will not allow it an Exception against a thing, that he who contemns it is an Ignorant in it.
I am, SIR,
Your most humble Servant,
S. P.
_Mr_. SPECTATOR,
I am a Man of a very good Estate, and am honourably in Love. I hope you will allow, when the ultimate Purpose is honest, there may be, without Trespass against Innocence, some Toying by the Way. People of Condition are perhaps too distant and formal on those Occasions; but, however that is, I am to confess to you, that I have writ some Verses to atone for my Offence. You profess’d Authors are a little severe upon us, who write like Gentlemen: But if you are a Friend to Love, you will insert my Poem. You cannot imagine how much Service it will do me with my Fair one, as well as Reputation with all my Friends, to have something of mine in the _Spectator_. My Crime was, that I snatch’d a Kiss, and my Poetical Excuse as follows:
I. _Belinda_, see from yonder Flowers The Bee flies loaded to its Cell;
Can you perceive what it devours? Are they impar’d in Show or Smell?
II. So, tho’ I robb’d you of a Kiss, Sweeter than their Ambrosial Dew;
Why are you angry at my Bliss?
Has it at all impoverish’d you?
III. ‘Tis by this Cunning I contrive, In spight of your unkind Reserve,
To keep my famish’d Love alive, Which you inhumanly would starve.
I am, Sir,
Your humble Servant,
_Timothy Stanza_.
_Aug_. 23, 1712.
_SIR_,
Having a little Time upon my Hands, I could not think of bestowing it better, than in writing an Epistle to the SPECTATOR, which I now do, and am,
_SIR_, _Your humble Servant_,
BOB SHORT.
P. S. If you approve of my Style, I am likely enough to become your Correspondent. I desire your Opinion of it. I design it for that Way of Writing called by the Judicious the _Familiar_.
* * * * *
TO MR. _METHUEN_. [1]
SIR,
It is with very great Pleasure I take an Opportunity of publishing the Gratitude I owe You, for the Place You allow me in your Friendship and Familiarity. I will not acknowledge to You that I have often had You in my Thoughts, when I have endeavoured to Draw, in some Parts of these Discourses, the Character of a Good-natured, Honest, and Accomplished Gentleman. But such Representations give my Reader an Idea of a Person blameless only, or only laudable for such Perfections as extend no farther than to his own private Advantage and Reputation.
But when I speak of You, I Celebrate One who has had the Happiness of Possessing also those Qualities which make a Man useful to Society, and of having had Opportunities of Exerting them in the most Conspicuous Manner.
The Great Part You had, as _British_ Embassador, in Procuring and Cultivating the Advantageous Commerce between the Courts of _England_ and _Portugal_, has purchased you the lasting Esteem of all who understand the Interest of either Nation.
Those Personal Excellencies which are overrated by the ordinary World, and too much neglected by Wise Men, You have applied with the justest Skill and Judgment. The most graceful Address in Horsemanship, in the Use of the Sword, and in Dancing, has been employed by You as lower Arts, and as they have occasionally served to recover, or introduce the Talents of a skilful Minister.
But your Abilities have not appear’d only in one Nation. When it was your Province to Act as Her Majesty’s Minister at the Court of _Savoy_, at that time encamped, You accompanied that Gallant Prince thro’ all the Vicissitudes of his Fortune, and shared, by His Side, the Dangers of that Glorious Day in which He recovered His Capital. As far as it regards Personal Qualities, You attained, in that one Hour, the highest Military Reputation. The Behaviour of our Minister in the Action, and the good Offices done the Vanquished in the Name of the Queen of _England_, gave both the Conqueror and the Captive the most lively Examples of the Courage and Generosity of the Nation He represented.
Your Friends and Companions in your Absence frequently talk these things of You, and You cannot hide from us, (by the most discreet Silence in any Thing which regards Your self) that the frank Entertainment we have at your Table, your easie Condescension in little Incidents of Mirth and Diversion, and general Complacency of Manners, are far from being the greatest Obligations we have to You. I do assure You there is not one of your Friends has a Greater Sense of your Merit in general, and of the Favours You every Day do us, than,
SIR,
Your most Obedient, and
most Humble Servant,
RICHARD Steele.
[Footnote 1: Paul Methuen, at the date of this Dedication M.P. for Brackley, and forty-two years old, was a lawyer who had distinguished himself as a diplomatist at the Court of Lisbon in 1703, and arranged the very short commercial treaty between Great Britain and Portugal which bears his name. Methuen then represented England at the Court of the Duke of Savory, who deserted the French cause at the end of 1602, and the ambassador proved his courage also as a combatant when he took part in the defence and rescue of Turin from the French in 1706. After his return to England Paul Methuen was made (in 1709) a Commissioner of the Admirality. In the year 1713 he first sat in Parliament as member of Brackley. He held afterwards various offices in the States, as those of Commissioner of the Treasury, Comptroller of the Household, Treasurer of the Household, Commissioner for inspecting the Law, was made Sir Paul Methuen, Knight of the Bath, and attained his highest dignity as Lord Chancellor of Ireland before his death in 1757, at the age of 86. The seventh volume, to which this Dedication is prefixed, is the last of the original Spectator. With the eighth volume, representing an unsuccessful attempt made to revive it, some time after its demise, Steele had nothing to do, and that volume is not inscribed to any living person.]
* * * * *
No. 474. Wednesday, September 3, 1712. Steele.
‘Asperitas agrestis et inconcinna.’
Hor.
_Mr_. SPECTATOR,
Being of the Number of those that have lately retired from the Center of Business and Pleasure, my Uneasiness in the Country where I am, arises rather from the Society than the Solitude of it. To be obliged to receive and return Visits from and to a Circle of Neighbours, who through Diversity of Age or Inclinations, can neither be entertaining or serviceable to us, is a vile Loss of Time, and a Slavery from which a Man should deliver himself, if possible: For why must I lose the remaining part of my Life, because they have thrown away the former Part of theirs? It is to me an insupportable Affliction, to be tormented with the Narrations of a Set of People, who are warm in their Expressions of the quick Relish of that Pleasure which their Dogs and Horses have a more delicate Taste of. I do also in my Heart detest and abhor that damnable Doctrine and Position of the Necessity of a Bumper, though to one’s own Toast; for though ’tis pretended that these deep Politicians are used only to inspire Gaiety, they certainly drown that Chearfulness which would survive a moderate Circulation. If at these Meetings it were left to every Stranger either to fill his Glass according to his own Inclination, or to make his Retreat when he finds he has been sufficiently obedient to that of others, these Entertainments would be governed with more good Sense, and consequently with more good Breeding, than at present they are. Indeed where any of the Guests are known to measure their Fame or Pleasure by their Glass, proper Exhortations might be used to these to push their Fortunes in this sort of Reputation; but where ’tis unseasonably insisted on to a modest Stranger, this Drench may be said to be swallowed with the same Necessity, as if it had been tendered in the Horn [1] for that purpose, with this aggravating Circumstance, that it distresses the Entertainer’s Guest in the same degree as it relieves his Horses.
To attend without Impatience an Account of five-barr’d Gates, double Ditches, and Precipices, and to survey the Orator with desiring Eyes, is to me extremely difficult, but absolutely necessary, to be upon tolerable Terms with him: but then the occasional Burstings out into Laughter, is of all other Accomplishments the most requisite. I confess at present I have not that command of these Convulsions, as is necessary to be good Company; therefore I beg you would publish this Letter, and let me be known all at once for a queer Fellow, and avoided. It is monstrous to me, that we, who are given to Reading and calm Conversation, should ever be visited by these Roarers: But they think they themselves, as Neighbours, may come into our Rooms with the same Right, that they and their Dogs hunt in our Grounds.
Your Institution of Clubs I have always admir’d, in which you constantly endeavoured the Union of the metaphorically Defunct, that is such as are neither serviceable to the Busy and Enterprizing part of Mankind, nor entertaining to the Retir’d and Speculative. There should certainly therefore in each County be established a Club of the Persons whose Conversations I have described, who for their own private, as also the publick Emolument, should exclude, and be excluded all other Society. Their Attire should be the same with their Huntsmen’s, and none should be admitted into this green Conversation-Piece, except he had broke his Collar-bone thrice. A broken Rib or two might also admit a Man without the least Opposition. The President must necessarily have broken his Neck, and have been taken up dead once or twice: For the more Maims this Brotherhood shall have met with, the easier will their Conversation flow and keep up; and when any one of these vigorous Invalids had finished his Narration of the Collar-bone, this naturally would introduce the History of the Ribs. Besides, the different Circumstances of their Falls and Fractures would help to prolong and diversify their Relations. There should also be another Club of such Men, who have not succeeded so well in maiming themselves, but are however in the constant Pursuit of these Accomplishments. I would by no means be suspected by what I have said to traduce in general the Body of Fox-hunters; for whilst I look upon a reasonable Creature full-speed after a Pack of Dogs, by way of Pleasure, and not of Business, I shall always make honourable mention of it.
But the most irksome Conversation of all others I have met with in the Neighbourhood, has been among two or three of your Travellers, who have overlooked Men and Manners, and have passed through _France_ and _Italy_ with the same Observation that the Carriers and Stage-Coachmen do through _Great-Britain;_ that is, their Stops and Stages have been regulated according to the Liquor they have met with in their Passage. They indeed remember the Names of abundance of Places, with the particular Fineries of certain Churches: But their distinguishing Mark is certain Prettinesses of Foreign Languages, the Meaning of which they could have better express’d in their own. The Entertainment of these fine Observers, _Shakespear_ has described to consist
‘In talking of the Alps and Appennines, The Pyrenean, and the River Po.’ [2]
and then concludes with a Sigh,
‘Now this is worshipful Society!’
I would not be thought in all this to hate such honest Creatures as Dogs; I am only unhappy that I cannot partake in their Diversions. But I love them so well, as Dogs, that I often go with my Pockets stuffed with Bread to dispense my Favours, or make my way through them at Neighbours’ Houses. There is in particular a young Hound of great Expectation, Vivacity, and Enterprize, that attends my Flights where-ever he spies me. This Creature observes my Countenance, and behaves himself accordingly. His Mirth, his Frolick, and Joy upon the Sight of me has been observed, and I have been gravely desired not to encourage him so much, for it spoils his Parts; but I think he shews them sufficiently in the several Boundings, Friskings, and Scourings, when he makes his Court to me: But I foresee in a little time he and I must keep Company with one another only, for we are fit for no other in these Parts. Having informd you how I do pass my time in the Country where I am, I must proceed to tell you how I would pass it, had I such a Fortune as would put me above the Observance of Ceremony and Custom.
My Scheme of a Country Life then should be as follows. As I am happy in three or four very agreeable Friends, these I would constantly have with me; and the Freedom we took with one another at School and the University, we would maintain and exert upon all Occasions with great Courage. There should be certain Hours of the Day to be employ’d in Reading, during which time it should be impossible for any one of us to enter the other’s Chamber, unless by Storm. After this we would communicate the Trash or Treasure we had met with, with our own Reflections upon the Matter; the Justness of which we would controvert with good-humour’d Warmth, and never spare one another out of the complaisant Spirit of Conversation, which makes others affirm and deny the same matter in a quarter of an Hour. If any of the Neighbouring Gentlemen, not of our Turn, should take it in their heads to visit me, I should look upon these Persons in the same degree Enemies to my particular state of Happiness, as ever the French were to that of the Publick, and I would be at an annual Expence in Spies to observe their Motions. Whenever I should be surprized with a Visit, as I hate Drinking. I would be brisk in swilling Bumpers, upon this Maxim, That it is better to trouble others with my Impertinence, than to be troubled my self with theirs. The Necessity of an Infirmary makes me resolve to fall into that Project; and as we should be but Five, the Terrors of an involuntary Separation, which our Number cannot so well admit of, would make us exert our selves, in opposition to all the particulars mentioned in your Institution of that equitable Confinement. This my way of Life I know would subject me to the Imputation of a morose, covetous and singular Fellow. These and all other hard words, with all manner of insipid Jests, and all other Reproach, would be matter of Mirth to me and my Friends: Besides, I would destroy the Application of the Epithets Morose and Covetous, by a yearly Relief of my undeservedly necessitous Neighbours, and by treating my Friends and Domesticks with an Humanity that should express the Obligation to lie rather on my side; and for the word Singular, I was always of opinion every Man must be so, to be what one would desire him.
Your very humble Servant,
J. R. [3]
_Mr_. SPECTATOR,
About two Years ago I was called upon by the younger part of a Country Family, by my Mother’s side related to me, to visit Mr. _Campbell_, the dumb Man; [4] for they told me that that was chiefly what brought them to Town, having heard Wonders of him in _Essex_. I, who always wanted Faith in Matters of that kind, was not easily prevailed on to go; but lest they should take it ill, I went with them; when to my surprize, Mr. _Campbell_ related all their past Life, (in short, had he not been prevented, such a Discovery would have come out, as would have ruined the next design of their coming to Town, _viz_. buying Wedding-Cloaths.) Our Names–though he never heard of us before–and we endeavoured to conceal–were as familiar to him as to our selves. To be sure, _Mr_. SPECTATOR, he is a very learned and wise Man. Being impatient to know my Fortune, having paid my respects in a Family-_Jacobus_, he told me (after his manner) among several other things, that in a Year and nine Months I should fall ill of a new Fever, be given over by my Physicians, but should with much difficulty recover: That the first time I took the Air afterwards, I should be address’d to by a young Gentleman of a plentiful Fortune, good Sense, and a generous Spirit. _Mr_. SPECTATOR, he is the purest Man in the World, for all he said is come to pass, and I am the happiest She in _Kent_. I have been in quest of Mr. _Campbell_ these three Months, and cannot find him out. Now hearing you are a dumb Man too, I thought you might correspond, and be able to tell me something; for I think my self highly oblig’d to make his Fortune, as he has mine. ‘Tis very possible your Worship, who has Spies all over this Town, can inform me how to send to him: If you can, I Beseech you be as speedy as possible, and you will highly oblige
_Your constant Reader and Admirer_,
Dulcibella Thankley.