The Spectator, Volume 2 by Joseph Addison and Richard Steele (page 14)

Benefit of Mr. Edward Keen, the Father of twenty Children; and that this Day the haughty George Powell hopes all the good-natur’d part of the Town will favour him, whom they Applauded in Alexander, Timon, Lear, and Orestes, with their Company this Night, when he hazards all his heroick Glory for their Approbation in the humbler Condition of honest Jack Falstaffe.

T.

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No. 347. Tuesday, April 8, 1711. Budgell.

Quis furor o Cives! quae tanta licentia ferri!

Lucan.

I do not question but my Country Readers have been very much surprized at the several Accounts they have met with in our publick Papers of that Species of Men among us, lately known by the Name of Mohocks. I find the Opinions of the Learned, as to their Origin and Designs, are altogether various, insomuch that very many begin to doubt whether indeed there were ever any such Society of Men. The Terror which spread it self over the whole Nation some Years since, on account of the Irish, is still fresh in most Peoples Memories, tho it afterwards appeared there was not the least Ground for that general Consternation.

The late Panick Fear was, in the Opinion of many deep and penetrating Persons, of the same nature. These will have it, that the Mohocks are like those Spectres and Apparitions which frighten several Towns and Villages in her Majesty’s Dominions, tho they were never seen by any of the Inhabitants. Others are apt to think that these Mohocks are a kind of Bull-Beggars, first invented by prudent married Men, and Masters of Families, in order to deter their Wives and Daughters from taking the Air at unseasonable Hours; and that when they tell them the Mohocks will catch them, it is a Caution of the same nature with that of our Fore-fathers, when they bid their Children have a care of Raw-head and Bloody-bones.

For my own part, I am afraid there was too much Reason for that great Alarm the whole City has been in upon this Occasion; tho at the same time I must own that I am in some doubt whether the following Pieces are Genuine and Authentick; and the more so, because I am not fully satisfied that the Name by which the Emperor subscribes himself, is altogether conformable to the Indian Orthography.

I shall only further inform my Readers, that it was some time since I receiv’d the following Letter and Manifesto, tho for particular Reasons I did not think fit to publish them till now.

To the SPECTATOR.

SIR,

“Finding that our earnest Endeavours for the Good of Mankind have been basely and maliciously represented to the World, we send you enclosed our Imperial Manifesto, which it is our Will and Pleasure that you forthwith communicate to the Publick, by inserting it in your next daily Paper. We do not doubt of your ready Compliance in this Particular, and therefore bid you heartily Farewell.”

Sign’d,
Taw Waw Eben Zan Kaladar,
Emperor of the Mohocks.

The Manifesto of Taw Waw Eben Zan Kaladar, Emperor of the Mohocks.

“Whereas we have received Information from sundry Quarters of this great and populous City, of several Outrages committed on the Legs, Arms, Noses, and other Parts of the good People of England, by such as have styled themselves our Subjects; in order to vindicate our Imperial Dignity from those false Aspersions which have been cast on it, as if we our selves might have encouraged or abetted any such Practices; we have, by these Presents, thought fit to signify our utmost Abhorrence and Detestation of all such tumultuous and irregular Proceedings: and do hereby further give notice, that if any Person or Persons has or have suffered any Wound, Hurt, Damage or Detriment in his or their Limb or Limbs, otherwise than shall be hereafter specified, the said Person or Persons, upon applying themselves to such as we shall appoint for the Inspection and Redress of the Grievances aforesaid, shall be forthwith committed to the Care of our principal Surgeon, and be cured at our own Expence, in some one or other of those Hospitals which we are now erecting for that purpose.

“And to the end that no one may, either through Ignorance or Inadvertency, incur those Penalties which we have thought fit to inflict on Persons of loose and dissolute Lives, we do hereby notifie to the Publick, that if any Man be knocked down or assaulted while he is employed in his lawful Business, at proper Hours, that it is not done by our Order; and we do hereby permit and allow any such person so knocked down or assaulted, to rise again, and defend himself in the best manner that he is able.

“We do also command all and every our good Subjects, that they do not presume, upon any Pretext whatsoever, to issue and sally forth from their respective Quarters till between the Hours of Eleven and Twelve. That they never Tip the Lion upon Man, Woman or Child, till the Clock at St. Dunstan’s shall have struck One.

“That the Sweat be never given but between the Hours of One and Two; always provided, that our Hunters may begin to Hunt a little after the Close of the Evening, any thing to the contrary herein notwithstanding. Provided also, that if ever they are reduced to the Necessity of Pinking, it shall always be in the most fleshy Parts, and such as are least exposed to view.

“It is also our Imperial Will and Pleasure, that our good Subjects the Sweaters do establish their Hummums[1] in such close Places, Alleys, Nooks, and Corners, that the Patient or Patients may not be in danger of catching Cold.

“That the Tumblers, to whose Care we chiefly commit the Female Sex, confine themselves to Drury-Lane and the Purlieus of the Temple; and that every other Party and Division of our Subjects do each of them keep within the respective Quarters we have allotted to them. Provided nevertheless, that nothing herein contained shall in any wise be construed to extend to the Hunters, who have our full Licence and Permission to enter into any Part of the Town where-ever their Game shall lead them.

“And whereas we have nothing more at our Imperial Heart than the Reformation of the Cities of London and Westminster, which to our unspeakable Satisfaction we have in some measure already effected, we do hereby earnestly pray and exhort all Husbands, Fathers, Housekeepers and Masters of Families, in either of the aforesaid Cities, not only to repair themselves to their respective Habitations at early and seasonable Hours; but also to keep their Wives and Daughters, Sons, Servants, and Apprentices, from appearing in the Streets at those Times and Seasons which may expose them to a military Discipline, as it is practised by our good Subjects the Mohocks: and we do further promise, on our Imperial Word, that as soon as the Reformation aforesaid shall be brought about, we will forthwith cause all Hostilities to cease.

“Given from our Court at the Devil-Tavern, March 15, 1712.”

X.

[Footnote 1: Turkish Sweating Baths. The Hummums “in Covent Garden was one of the first of these baths (bagnios) set up in England.”]

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No. 348. Wednesday, April 9, 1712. Steele.

Invidiam placare paras virtute relicta?

Hor.

Mr. SPECTATOR,

I have not seen you lately at any of the Places where I visit, so that I am afraid you are wholly unacquainted with what passes among my part of the World, who are, tho I say it, without Controversy, the most accomplished and best bred of the Town. Give me leave to tell you, that I am extremely discomposed when I hear Scandal, and am an utter Enemy to all manner of Detraction, and think it the greatest Meanness that People of Distinction can be guilty of: However, it is hardly possible to come into Company, where you do not find them pulling one another to pieces, and that from no other Provocation but that of hearing any one commended. Merit, both as to Wit and Beauty, is become no other than the Possession of a few trifling Peoples Favour, which you cannot possibly arrive at, if you have really any thing in you that is deserving. What they would bring to pass, is, to make all Good and Evil consist in Report, and with Whispers, Calumnies and Impertinencies, to have the Conduct of those Reports. By this means Innocents are blasted upon their first Appearance in Town; and there is nothing more required to make a young Woman the object of Envy and Hatred, than to deserve Love and Admiration. This abominable Endeavour to suppress or lessen every thing that is praise-worthy, is as frequent among the Men as the Women. If I can remember what passed at a Visit last Night, it will serve as an Instance that the Sexes are equally inclined to Defamation, with equal Malice, with equal Impotence. Jack Triplett came into my Lady Airy’s about Eight of [the] Clock. You know the manner we sit at a Visit, and I need not describe the Circle; but Mr. Triplett came in, introduced by two Tapers supported by a spruce Servant, whose Hair is under a Cap till my Lady’s Candles are all lighted up, and the Hour of Ceremony begins: I say, Jack Triplett came in, and singing (for he is really good Company) Every Feature, Charming Creature,–he went on, It is a most unreasonable thing that People cannot go peaceably to see their Friends, but these Murderers are let loose. Such a Shape! such an Air! what a Glance was that as her Chariot pass’d by mine–My Lady herself interrupted him; Pray who is this fine Thing–I warrant, says another, tis the Creature I was telling your Ladyship of just now. You were telling of? says Jack; I wish I had been so happy as to have come in and heard you, for I have not Words to say what she is: But if an agreeable Height, a modest Air, a Virgin Shame, and Impatience of being beheld, amidst a Blaze of ten thousand Charms–The whole Room flew out–Oh Mr. Triplett!–When Mrs. Lofty, a known Prude, said she believed she knew whom the Gentleman meant; but she was indeed, as he civilly represented her, impatient of being beheld–Then turning to the Lady next to her–The most unbred Creature you ever saw. Another pursued the Discourse: As unbred, Madam, as you may think her, she is extremely bely’d if she is the Novice she appears; she was last Week at a Ball till two in the Morning; Mr. Triplett knows whether he was the happy Man that took Care of her home; but–This was followed by some particular Exception that each Woman in the Room made to some peculiar Grace or Advantage so that Mr. Triplett was beaten from one Limb and Feature to another, till he was forced to resign the whole Woman. In the end I took notice Triplett recorded all this Malice in his Heart; and saw in his Countenance, and a certain waggish Shrug, that he design’d to repeat the Conversation: I therefore let the Discourse die, and soon after took an Occasion to commend a certain Gentleman of my Acquaintance for a Person of singular Modesty, Courage, Integrity, and withal as a Man of an entertaining Conversation, to which Advantages he had a Shape and Manner peculiarly graceful. Mr. Triplett, who is a Woman’s Man, seem’d to hear me with Patience enough commend the Qualities of his Mind: He never heard indeed but that he was a very honest Man, and no Fool; but for a fine Gentleman, he must ask Pardon. Upon no other Foundation than this, Mr. Triplett took occasion to give the Gentleman’s Pedigree, by what Methods some part of the Estate was acquired, how much it was beholden to a Marriage for the present Circumstances of it: After all, he could see nothing but a common Man in his Person, his Breeding or Understanding.

Thus, Mr. SPECTATOR, this impertinent Humour of diminishing every one who is produced in Conversation to their Advantage, runs thro the World; and I am, I confess, so fearful of the Force of ill Tongues, that I have begged of all those who are my Well-wishers never to commend me, for it will but bring my Frailties into Examination, and I had rather be unobserved, than conspicuous for disputed Perfections. I am confident a thousand young People, who would have been Ornaments to Society, have, from Fear of Scandal, never dared to exert themselves in the polite Arts of Life. Their Lives have passed away in an odious Rusticity, in spite of great Advantages of Person, Genius and Fortune. There is a vicious Terror of being blamed in some well-inclin’d People, and a wicked Pleasure in suppressing them in others; both which I recommend to your Spectatorial Wisdom to animadvert upon; and if you can be successful in it, I need not say how much you will deserve of the Town; but new Toasts will owe to you their Beauty, and new Wits their Fame. I am,
SIR,
Your most Obedient
Humble Servant,
Mary.”

T.

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No. 349. Thursday, April 10, 1712. Addison.

Quos ille timorum
Maximus haud urget lethi metus: inde ruendi In ferrum mens prona viris, animaeque capaces Mortis.

Lucan.

I am very much pleased with a Consolatory Letter of Phalaris, to one who had lost a Son that was a young Man of great Merit. The Thought with which he comforts the afflicted Father, is, to the best of my Memory, as follows; That he should consider Death had set a kind of Seal upon his Sons Character, and placed him out of the Reach of Vice and Infamy: That while he liv’d he was still within the Possibility of falling away from Virtue, and losing the Fame of which he was possessed. Death only closes a Man’s Reputation, and determines it as good or bad.

This, among other Motives, may be one Reason why we are naturally averse to the launching out into a Man’s Praise till his Head is laid in the Dust. Whilst he is capable of changing, we may be forced to retract our Opinions. He may forfeit the Esteem we have conceived of him, and some time or other appear to us under a different Light from what he does at present. In short, as the Life of any Man cannot be call’d happy or unhappy, so neither can it be pronounced vicious or virtuous, before the Conclusion of it.

It was upon this consideration that Epaminondas, being asked whether Chabrias, Iphicrates, or he himself, deserved most to be esteemed? You must first see us die, said he, before that Question can be answered. [1]

As there is not a more melancholy Consideration to a good Man than his being obnoxious to such a Change, so there is nothing more glorious than to keep up an Uniformity in his Actions, and preserve the Beauty of his Character to the last.

The End of a Man’s Life is often compared to the winding up of a well-written Play, where the principal Persons still act in Character, whatever the Fate is which they undergo. There is scarce a great Person in the Grecian or Roman History, whose Death has not been remarked upon by some Writer or other, and censured or applauded according to the Genius or Principles of the Person who has descanted on it. Monsieur de St. Evremont is very particular in setting forth the Constancy and Courage of Petronius Arbiter during his last Moments, and thinks he discovers in them a greater Firmness of Mind and Resolution than in the Death of Seneca, Cato, or Socrates. There is no question but this polite Authors Affectation of appearing singular in his Remarks, and making Discoveries which had escaped the Observation of others, threw him into this course of Reflection. It was Petronius’s Merit, that he died in the same Gaiety of Temper in which he lived; but as his Life was altogether loose and dissolute, the Indifference which he showed at the Close of it is to be looked upon as a piece of natural Carelessness and Levity, rather than Fortitude. The Resolution of Socrates proceeded from very different Motives, the Consciousness of a well-spent Life, and the prospect of a happy Eternity. If the ingenious Author above mentioned was so pleased with Gaiety of Humour in a dying Man, he might have found a much nobler Instance of it in our Countryman Sir Thomas More.

This great and learned Man was famous for enlivening his ordinary Discourses with Wit and Pleasantry; and, as Erasmus tells him in an Epistle Dedicatory, acted in all parts of Life like a second Democritus.

He died upon a Point of Religion, and is respected as a Martyr by that Side for which he suffer’d. The innocent Mirth which had been so conspicuous in his Life, did not forsake him to the last: He maintain’d the same Chearfulness of Heart upon the Scaffold, which he used to shew at his Table; and upon laying his Head on the Block, gave Instances of that Good-Humour with which he had always entertained his Friends in the most ordinary Occurrences. His Death was of a piece with his Life. There was nothing in it new, forced, or affected. He did not look upon the severing of his Head from his Body as a Circumstance that ought to produce any Change in the Disposition of his Mind; and as he died under a fixed and settled Hope of Immortality, he thought any unusual degree of Sorrow and Concern improper on such an Occasion, as had nothing in it which could deject or terrify him.

There is no great danger of Imitation from this Example. Mens natural Fears will be a sufficient Guard against it. I shall only observe, that what was Philosophy in this extraordinary Man, would be Frenzy in one who does not resemble him as well in the Chearfulness of his Temper, as in the Sanctity of his Life and Manners.

I shall conclude this Paper with the Instance of a Person who seems to me to have shewn more Intrepidity and Greatness of Soul in his dying Moments, than what we meet with among any of the most celebrated Greeks and Romans. I met with this Instance in the History of the Revolutions in Portugal, written by the Abbot de Vertot. [2]

When Don Sebastian, King of Portugal, had invaded the Territories of Muly Moluc, Emperor of Morocco, in order to dethrone him, and set his Crown upon the Head of his Nephew, Moluc was wearing away with a Distemper which he himself knew was incurable. However, he prepared for the Reception of so formidable an Enemy. He was indeed so far spent with his Sickness, that he did not expect to live out the whole Day, when the last decisive Battel was given; but knowing the fatal Consequences that would happen to his Children and People, in case he should die before he put an end to that War, he commanded his principal Officers that if he died during the Engagement, they should conceal his Death from the Army, and that they should ride up to the Litter in which his Corpse was carried, under Pretence of receiving Orders from him as usual. Before the Battel begun, he was carried through all the Ranks of his Army in an open Litter, as they stood drawn up in Array, encouraging them to fight valiantly in defence of their Religion and Country. Finding afterwards the Battel to go against him, tho he was very near his last Agonies, he threw himself out of his Litter, rallied his Army, and led them on to the Charge; which afterwards ended in a compleat Victory on the side of the Moors. He had no sooner brought his Men to the Engagement, but finding himself utterly spent, he was again replaced in his Litter, where laying his Finger on his Mouth, to enjoin Secrecy to his Officers, who stood about him, he died a few Moments after in that Posture.

L.

[Footnote 1: Plutarch’s Life of Epaminondas.]

[Footnote 2: The Abbe Vertot–Renatus Aubert de Vertot d’Auboeuf–was born in 1655, and living in the Spectators time. He died in 1735, aged 80. He had exchanged out of the severe order of the Capuchins into that of the Praemonstratenses when, at the age of 34, he produced, in 1689, his first work, the History of the Revolutions of Portugal, here quoted. Continuing to write history, in 1701 he was made a member, and in 1705 a paid member, of the Academie des Inscriptions et Belles Lettres.]

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No. 350. Friday, April 11, 1712. Steele.

Ea animi elatio quae cernitur in periculis, si Justitia vacat pugnatque pro suis commodis, in vitio est.

Tull.

CAPTAIN SENTREY was last Night at the Club, and produced a Letter from Ipswich, which his Correspondent desired him to communicate to his Friend the SPECTATOR. It contained an Account of an Engagement between a French Privateer, commanded by one Dominick Pottiere, and a little Vessel of that Place laden with Corn, the Master whereof, as I remember, was one Goodwin. The Englishman defended himself with incredible Bravery, and beat off the French, after having been boarded three or four times. The Enemy still came on with greater Fury, and hoped by his Number of Men to carry the Prize, till at last the Englishman finding himself sink apace, and ready to perish, struck: But the Effect which this singular Gallantry had upon the Captain of the Privateer, was no other than an unmanly Desire of Vengeance for the Loss he had sustained in his several Attacks. He told the Ipswich Man in a speaking-Trumpet, that he would not take him aboard, and that he stayed to see him sink. The Englishman at the same time observed a Disorder in the Vessel, which he rightly judged to proceed from the Disdain which the Ships Crew had of their Captains Inhumanity: With this Hope he went into his Boat, and approached the Enemy. He was taken in by the Sailors in spite of their Commander; but though they received him against his Command, they treated him when he was in the Ship in the manner he directed. Pottiere caused his Men to hold Goodwin, while he beat him with a Stick till he fainted with Loss of Blood, and Rage of Heart: after which he ordered him into Irons without allowing him any Food, but such as one or two of the Men stole to him under peril of the like Usage: After having kept him several Days overwhelmed with the Misery of Stench, Hunger, and Soreness, he brought him into Calais. The Governour of the Place was soon acquainted with all that had passed, dismissed Pottiere from his Charge with Ignominy, and gave Goodwin all the Relief which a Man of Honour would bestow upon an Enemy barbarously treated, to recover the Imputation of Cruelty upon his Prince and Country.

When Mr. SENTREY had read his Letter, full of many other circumstances which aggravate the Barbarity, he fell into a sort of Criticism upon Magnanimity and Courage, and argued that they were inseparable; and that Courage, without regard to Justice and Humanity, was no other than the Fierceness of a wild Beast. A good and truly bold Spirit, continued he, is ever actuated by Reason and a Sense of Honour and Duty: The Affectation of such a Spirit exerts it self in an Impudent Aspect, an over-bearing Confidence, and a certain Negligence of giving Offence. This is visible in all the cocking Youths you see about this Town, who are noisy in Assemblies, unawed by the Presence of wise and virtuous Men; in a word, insensible of all the Honours and Decencies of human Life. A shameless Fellow takes advantage of Merit clothed with Modesty and Magnanimity, and in the Eyes of little People appears sprightly and agreeable; while the Man of Resolution and true Gallantry is overlooked and disregarded, if not despised. There is a Propriety in all things; and I believe what you Scholars call just and sublime, in opposition to turgid and bombast Expression, may give you an Idea of what I mean, when I say Modesty is the certain Indication of a great Spirit, and Impudence the Affectation of it. He that writes with Judgment, and never rises into improper Warmths, manifests the true Force of Genius; in like manner, he who is quiet and equal in all his Behaviour, is supported in that Deportment by what we may call true Courage. Alas, it is not so easy a thing to be a brave Man as the unthinking part of Mankind imagine: To dare, is not all that there is in it. The Privateer we were just now talking of, had boldness enough to attack his Enemy, but not Greatness of Mind enough to admire the same Quality exerted by that Enemy in defending himself. Thus his base and little Mind was wholly taken up in the sordid regard to the Prize, of which he failed, and the damage done to his own Vessel; and therefore he used an honest Man, who defended his own from him, in the Manner as he would a Thief that should rob him.

He was equally disappointed, and had not Spirit enough to consider that one Case would be Laudable and the other Criminal. Malice, Rancour, Hatred, Vengeance, are what tear the Breasts of mean Men in Fight; but Fame, Glory, Conquests, Desires of Opportunities to pardon and oblige their Opposers, are what glow in the Minds of the Gallant. The Captain ended his Discourse with a Specimen of his Book-Learning; and gave us to understand that he had read a French Author on the Subject of Justness in point of Gallantry. I love, said Mr. SENTREY, a Critick who mixes the Rules of Life with Annotations upon Writers. My Author, added he, in his Discourse upon Epick Poem, takes occasion to speak of the same Quality of Courage drawn in the two different Characters of Turnus and AEneas: He makes Courage the chief and greatest Ornament of Turnus; but in AEneas there are many others which out-shine it, amongst the rest that of Piety. Turnus is therefore all along painted by the Poet full of Ostentation, his Language haughty and vain glorious, as placing his Honour in the Manifestation of his Valour; AEneas speaks little, is slow to Action; and shows only a sort of defensive Courage. If Equipage and Address make Turnus appear more couragious than AEneas, Conduct and Success prove AEneas more valiant than Turnus.

T.

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No. 351. Saturday, April 12, 1712. Addison.

In te omnis domus inclinata recumbit.

Virg.

If we look into the three great Heroick Poems which have appeared in the World, we may observe that they are built upon very slight Foundations. Homer lived near 300 Years after the Trojan War; and, as the writing of History was not then in use among the Greeks, we may very well suppose, that the Tradition of Achilles and Ulysses had brought down but very few particulars to his Knowledge; though there is no question but he has wrought into his two Poems such of their remarkable Adventures, as were still talked of among his Contemporaries.

The Story of AEneas, on which Virgil founded his Poem, was likewise very bare of Circumstances, and by that means afforded him an Opportunity of embellishing it with Fiction, and giving a full range to his own Invention. We find, however, that he has interwoven, in the course of his Fable, the principal Particulars, which were generally believed among the Romans, of AEneas his Voyage and Settlement in Italy. The Reader may find an Abridgment of the whole Story as collected out of the ancient Historians, and as it was received among the Romans, in Dionysius Halicarnasseus [1].

Since none of the Criticks have consider’d Virgil’s Fable, with relation to this History of AEneas, it may not, perhaps, be amiss to examine it in this Light, so far as regards my present Purpose. Whoever looks into the Abridgment above mentioned, will find that the Character of AEneas is filled with Piety to the Gods, and a superstitious Observation of Prodigies, Oracles, and Predictions. Virgil has not only preserved this Character in the Person of AEneas, but has given a place in his Poem to those particular Prophecies which he found recorded of him in History and Tradition. The Poet took the matters of Fact as they came down to him, and circumstanced them after his own manner, to make them appear the more natural, agreeable, or surprizing. I believe very many Readers have been shocked at that ludicrous Prophecy, which one of the Harpyes pronounces to the Trojans in the third Book, namely, that before they had built their intended City, they should be reduced by Hunger to eat their very Tables. But, when they hear that this was one of the Circumstances that had been transmitted to the Romans in the History of AEneas, they will think the Poet did very well in taking notice of it. The Historian above mentioned acquaints us, a Prophetess had foretold AEneas, that he should take his Voyage Westward, till his Companions should eat their Tables; and that accordingly, upon his landing in Italy, as they were eating their Flesh upon Cakes of Bread, for want of other Conveniences, they afterwards fed on the Cakes themselves; upon which one of the Company said merrily, We are eating our Tables. They immediately took the Hint, says the Historian, and concluded the Prophecy to be fulfilled. As Virgil did not think it proper to omit so material a particular in the History of AEneas, it may be worth while to consider with how much Judgment he has qualified it, and taken off every thing that might have appeared improper for a Passage in an Heroick Poem. The Prophetess who foretells it, is an Hungry Harpy, as the Person who discovers it is young Ascanius. [2]

Heus etiam mensas consumimus, inquit Inlus!

Such an observation, which is beautiful in the Mouth of a Boy, would have been ridiculous from any other of the Company. I am apt to think that the changing of the Trojan Fleet into Water-Nymphs which is the most violent Machine in the whole AEneid, and has given offence to several Criticks, may be accounted for the same way. Virgil himself, before he begins that Relation, premises, that what he was going to tell appeared incredible, but that it was justified by Tradition. What further confirms me that this Change of the Fleet was a celebrated Circumstance in the History of AEneas, is, that Ovid has given place to the same Metamorphosis in his Account of the heathen Mythology.

None of the Criticks I have met with having considered the Fable of the AEneid in this Light, and taken notice how the Tradition, on which it was founded, authorizes those Parts in it which appear the most exceptionable; I hope the length of this Reflection will not make it unacceptable to the curious Part of my Readers.

The History, which was the Basis of Milton’s Poem, is still shorter than either that of the Iliad or AEneid. The Poet has likewise taken care to insert every Circumstance of it in the Body of his Fable. The ninth Book, which we are here to consider, is raised upon that brief Account in Scripture, wherein we are told that the Serpent was more subtle than any Beast of the Field, that he tempted the Woman to eat of the forbidden Fruit, that she was overcome by this Temptation, and that Adam followed her Example. From these few Particulars, Milton has formed one of the most Entertaining Fables that Invention ever produced. He has disposed of these several Circumstances among so many beautiful and natural Fictions of his own, that his whole Story looks only like a Comment upon sacred Writ, or rather seems to be a full and compleat Relation of what the other is only an Epitome. I have insisted the longer on this Consideration, as I look upon the Disposition and Contrivance of the Fable to be the principal Beauty of the ninth Book, which has more Story in it, and is fuller of Incidents, than any other in the whole Poem. Satan’s traversing the Globe, and still keeping within the Shadow of the Night, as fearing to be discovered by the Angel of the Sun, who had before detected him, is one of those beautiful Imaginations with which he introduces this his second Series of Adventures. Having examined the Nature of every Creature, and found out one which was the most proper for his Purpose, he again returns to Paradise; and, to avoid Discovery, sinks by Night with a River that ran under the Garden, and rises up again through a Fountain that [issued [3]] from it by the Tree of Life. The Poet, who, as we have before taken notice, speaks as little as possible in his own Person, and, after the Example of Homer, fills every Part of his Work with Manners and Characters, introduces a Soliloquy of this infernal Agent, who was thus restless in the Destruction of Man. He is then describ’d as gliding through the Garden, under the resemblance of a Mist, in order to find out that Creature in which he design’d to tempt our first Parents. This Description has something in it very Poetical and Surprizing.

So saying, through each Thicket Dank or Dry, Like a black Mist, low creeping, he held on His Midnight Search, where soonest he might find The Serpent: him fast sleeping soon he found In Labyrinth of many a Round self-roll’d, His Head the midst, well stor’d with subtle Wiles.

The Author afterwards gives us a Description of the Morning, which is wonderfully suitable to a Divine Poem, and peculiar to that first Season of Nature: He represents the Earth, before it was curst, as a great Altar, breathing out its Incense from all Parts, and sending up a pleasant Savour to the Nostrils of its Creator; to which he adds a noble Idea of Adam and Eve, as offering their Morning Worship, and filling up the Universal Consort of Praise and Adoration.

Now when as sacred Light began to dawn In Eden on the humid Flowers, that breathed Their Morning Incense, when all things that breathe From th’ Earth’s great Altar send up silent Praise To the Creator, and his Nostrils fill
With grateful Smell; forth came the human Pair, And join’d their vocal Worship to the Choir Of Creatures wanting Voice–

The Dispute which follows between our two first Parents, is represented with great Art: It [proceeds [4]] from a Difference of Judgment, not of Passion, and is managed with Reason, not with Heat: It is such a Dispute as we may suppose might have happened in Paradise, had Man continued Happy and Innocent. There is a great Delicacy in the Moralities which are interspersed in Adams Discourse, and which the most ordinary Reader cannot but take notice of. That Force of Love which the Father of Mankind so finely describes in the eighth Book, and which is inserted in my last Saturdays Paper, shews it self here in many fine Instances: As in those fond Regards he cast towards Eve at her parting from him.

Her long with ardent Look his Eye pursued Delighted, but desiring more her stay:
Oft he to her his Charge of quick return Repeated; she to him as oft engaged
To be return’d by noon amid the Bower.

In his Impatience and Amusement during her Absence

–Adam the while,
Waiting desirous her return, had wove Of choicest Flowers a Garland, to adorn Her Tresses, and her rural Labours crown: As Reapers oft are wont their Harvest Queen. Great Joy he promised to his thoughts, and new Solace in her return, so long delay’d.

But particularly in that passionate Speech, where seeing her irrecoverably lost, he resolves to perish with her rather than to live without her.

–Some cursed Fraud
Or Enemy hath beguil’d thee, yet unknown, And me with thee hath ruin’d; for with thee Certain my Resolution is to die!
How can I live without thee; how forego Thy sweet Converse and Love so dearly join’d, To live again in these wild Woods forlorn? Should God create another Eve, and I
Another Rib afford, yet loss of thee Would never from my Heart! no, no! I feel The Link of Nature draw me: Flesh of Flesh, Bone of my Bone thou art, and from thy State Mine never shall be parted, Bliss or Woe!

The Beginning of this Speech, and the Preparation to it, are animated with the same Spirit as the Conclusion, which I have here quoted.

The several Wiles which are put in practice by the Tempter, when he found Eve separated from her Husband, the many pleasing Images of Nature which are intermix’d in this part of the Story, with its gradual and regular Progress to the fatal Catastrophe, are so very remarkable that it would be superfluous to point out their respective Beauties.

I have avoided mentioning any particular Similitudes in my Remarks on this great Work, because I have given a general Account of them in my Paper on the first Book. There is one, however, in this part of the Poem, which I shall here quote as it is not only very beautiful, but the closest of any in the whole Poem. I mean that where the Serpent is describ as rolling forward in all his Pride, animated by the evil Spirit, and conducting Eve to her Destruction, while Adam was at too great a distance from her to give her his Assistance. These several Particulars are all of them wrought into the following Similitude.

–Hope elevates, and Joy
Brightens his Crest; as when a wandering Fire, Compact of unctuous Vapour, which the Night Condenses, and the Cold invirons round, Kindled through Agitation to a Flame,
(Which oft, they say, some evil Spirit attends) Hovering and blazing with delusive Light, Misleads th’ amaz’d Night-wanderer from his Way To Bogs and Mires, and oft through Pond or Pool, There swallowed up and lost, from succour far.

That secret Intoxication of Pleasure, with all those transient flushings of Guilt and Joy, which the Poet represents in our first Parents upon their eating the forbidden Fruit, to [those [5]] flaggings of Spirits, damps of Sorrow, and mutual Accusations which succeed it, are conceiv’d with a wonderful Imagination, and described in very natural Sentiments.

When Dido in the fourth AEneid yielded to that fatal Temptation which ruined her, Virgil tells us the Earth trembled, the Heavens were filled with Flashes of Lightning, and the Nymphs howled upon the Mountain-Tops. Milton, in the same poetical Spirit, has described all Nature as disturbed upon Eves eating the forbidden Fruit.

So saying, her rash Hand in evil hour Forth reaching to the Fruit, she pluckt, she eat: Earth felt the wound, and Nature from her Seat Sighing, through all her Works gave signs of Woe That all was lost–

Upon Adams falling into the same Guilt, the whole Creation appears a second time in Convulsions.

–He scrupled not to eat
Against his better knowledge; not deceiv’s, But fondly overcome with female Charm.
Earth trembled from her Entrails, as again In Pangs, and Nature gave a second Groan, Sky lowred, and muttering Thunder, some sad Drops Wept at compleating of the mortal Sin–

As all Nature suffer’d by the Guilt of our first Parents, these Symptoms of Trouble and Consternation are wonderfully imagined, not only as Prodigies, but as Marks of her Sympathizing in the Fall of Man.

Adams Converse with Eve, after having eaten the forbidden Fruit, is an exact Copy of that between Jupiter and Juno in the fourteenth Iliad. Juno there approaches Jupiter with the Girdle which she had received from Venus; upon which he tells her, that she appeared more charming and desirable than she [6] done before, even when their Loves were at the highest. The Poet afterwards describes them as reposing on a Summet of Mount Ida, which produced under them a Bed of Flowers, the Lotos, the Crocus, and the Hyacinth; and concludes his Description with their falling asleep.

Let the Reader compare this with the following Passage in Milton, which begins with Adams Speech to Eve.

For never did thy Beauty, since the Day I saw thee first and wedded thee, adorn’d With all Perfections, so enflame my Sense With ardor to enjoy thee, fairer now
Than ever, Bounty of this virtuous Tree. So said he, and forbore not Glance or Toy Of amorous Intent, well understood
Of Eve, whose Eye darted contagious Fire. Her hand he seiz’d, and to a shady Bank Thick over-head with verdant Roof embower’d, He led her nothing loth: Flowrs were the Couch, Pansies, and Violets, and Asphodel,
And Hyacinth, Earths freshest softest Lap. There they their fill of Love, and Loves disport, Took largely, of their mutual Guilt the Seal, The Solace of their Sin, till dewy Sleep Oppress’d them–

As no Poet seems ever to have studied Homer more, or to have more resembled him in the Greatness of Genius than Milton, I think I should have given but a very imperfect Account of his Beauties, if I had not observed the most remarkable Passages which look like Parallels in these two great Authors. I might, in the course of these criticisms, have taken notice of many particular Lines and Expressions which are translated from the Greek Poet; but as I thought this would have appeared too minute and over-curious, I have purposely omitted them. The greater Incidents, however, are not only set off by being shewn in the same Light with several of the same nature in Homer, but by that means may be also guarded against the Cavils of the Tasteless or Ignorant.

[Footnote 1: In the first book of his Roman Antiquities.]

[Footnote 2: Dionysius says that the prophecy was either, as some write, given at Dodous, or, as others say, by a Sybil, and the exclamation was by one of the sons of AEneas, as it is related; or he was some other of his comrades.]

[Footnote 3: [run]]

[Footnote 4: [arises]]

[Footnote 5: [that]]

[Footnote 6: [ever had]]

* * * * *

No. 352. Monday, April 14, 1712. Steele.

Si ad honestatem nati sumus, ea aut sola expetenda est, aut certe omni pondere gravior est habenda quam reliqua omnia.

Tull.

Will. Honeycomb was complaining to me yesterday, that the Conversation of the Town is so altered of late Years, that a fine Gentleman is at a loss for Matter to start Discourse, as well as unable to fall in with the Talk he generally meets with. WILL. takes notice, that there is now an Evil under the Sun which he supposes to be entirely new, because not mentioned by any Satyrist or Moralist in any Age: Men, said he, grow Knaves sooner than they ever did since the Creation of the World before. If you read the Tragedies of the last Age, you find the artful Men and Persons of Intrigue, are advanced very far in Years, and beyond the Pleasures and Sallies of Youth; but now WILL. observes, that the Young have taken in the Vices of the Aged, and you shall have a Man of Five and Twenty crafty, false, and intriguing, not ashamed to over-reach, cozen, and beguile. My Friend adds, that till about the latter end of King Charles’s Reign, there was not a Rascal of any Eminence under Forty: In the Places of Resort for Conversation, you now hear nothing but what relates to the improving Mens Fortunes, without regard to the Methods toward it. This is so fashionable, that young Men form themselves upon a certain Neglect of every thing that is candid, simple, and worthy of true Esteem; and affect being yet worse than they are, by acknowledging in their general turn of Mind and Discourse, that they have not any remaining Value for true Honour and Honesty; preferring the Capacity of being Artful to gain their Ends, to the Merit of despising those Ends when they come in competition with their Honesty. All this is due to the very silly Pride that generally prevails, of being valued for the Ability of carrying their Point; in a word, from the Opinion that shallow and inexperienced People entertain of the short-liv’d Force of Cunning. But I shall, before I enter upon the various Faces which Folly cover’d with Artifice puts on to impose upon the Unthinking, produce a great Authority [1] for asserting, that nothing but Truth and Ingenuity has any lasting good Effect, even upon a Man’s Fortune and Interest.

Truth and Reality have all the Advantages of Appearance, and many more. If the Shew of any thing be good for any thing, I am sure Sincerity is better: For why does any Man dissemble, or seem to be that which he is not, but because he thinks it good to have such a Quality as he pretends to? for to counterfeit and dissemble, is to put on the Appearance of some real Excellency. Now the best way in the World for a Man to seem to be any thing, is really to be what he would seem to be. Besides that it is many times as troublesome to make good the Pretence of a good Quality, as to have it; and if a Man have it not, it is ten to one but he is discover’d to want it, and then all his Pains and Labour to seem to have it is lost. There is something unnatural in Painting, which a skillful Eye will easily discern from native Beauty and Complexion.

It is hard to personate and act a Part long; for where Truth is not at the bottom, Nature will always be endeavouring to return, and will peep out and betray her self one time or other. Therefore if any Man think it convenient to seem good, let him be so indeed, and then his Goodness will appear to every body’s Satisfaction; so that upon all accounts Sincerity is true Wisdom. Particularly as to the Affairs of this World, Integrity hath many Advantages over all the fine and artificial ways of Dissimulation and Deceit; it is much the plainer and easier, much the safer and more secure way of dealing in the World; it has less of Trouble and Difficulty, of Entanglement and Perplexity, of Danger and Hazard in it; it is the shortest and nearest way to our End, carrying us thither in a straight line, and will hold out and last longest. The Arts of Deceit and Cunning do continually grow weaker and less effectual and serviceable to them that use them; whereas Integrity gains Strength by use, and the more and longer any Man practiseth it, the greater Service it does him, by confirming his Reputation and encouraging those with whom he hath to do, to repose the greatest Trust and Confidence in him, which is an unspeakable Advantage in the Business and Affairs of Life.

Truth is always consistent with it self, and needs nothing to help it out; it is always near at hand, and sits upon our Lips, and is ready to drop out before we are aware: whereas a Lye is troublesome, and sets a Man’s Invention upon the rack, and one Trick needs a great many more to make it good. It is like building upon a false Foundation, which continually stands in need of Props to shoar it up, and proves at last more chargeable, than to have raised a substantial Building at first upon a true and solid Foundation; for Sincerity is firm and substantial, and there is nothing hollow and unsound in it, and because it is plain and open, fears no Discovery; of which the Crafty Man is always in danger, and when he thinks he walks in the dark, all his Pretences are so transparent, that he that runs may read them; he is the last Man that finds himself to be found out, and whilst he takes it for granted that he makes Fools of others, he renders himself ridiculous.

Add to all this, that Sincerity is the most compendious Wisdom, and an excellent Instrument for the speedy dispatch of Business; it creates Confidence in those we have to deal with, saves the Labour of many Enquiries, and brings things to an issue in few Words: It is like travelling in a plain beaten Road, which commonly brings a Man sooner to his Journeys End than By-ways, in which Men often lose themselves. In a word, whatsoever Convenience may be thought to be in Falshood and Dissimulation, it is soon over; but the Inconvenience of it is perpetual, because it brings a Man under an everlasting Jealousie and Suspicion, so that he is not believed when he speaks Truth, nor trusted when perhaps he means honestly. When a Man hath once forfeited the Reputation of his Integrity, he is set fast, and nothing will then serve his turn, neither Truth nor Falshood.

And I have often thought, that God hath in his great Wisdom hid from Men of false and dishonest Minds the wonderful Advantages of Truth and Integrity to the Prosperity even of our worldly Affairs; these Men are so blinded by their Covetousness and Ambition, that they cannot look beyond a present Advantage, nor forbear to seize upon it, tho by Ways never so indirect; they cannot see so far as to the remote Consequences of a steady Integrity, and the vast Benefit and Advantages which it will bring a Man at last. Were but this sort of Men wise and clear-sighted enough to discern this, they would be honest out of very Knavery, not out of any Love to Honesty and Virtue, but with a crafty Design to promote and advance more effectually their own Interests; and therefore the Justice of the Divine Providence hath hid this truest Point of Wisdom from their Eyes, that bad Men might not be upon equal Terms with the Just and Upright, and serve their own wicked Designs by honest and lawful Means.

Indeed, if a Man were only to deal in the World for a Day, and should never have occasion to converse more with Mankind, never more need their good Opinion or good Word, it were then no great Matter (speaking as to the Concernments of this World) if a Man spent his Reputation all at once, and ventured it at one throw: But if he be to continue in the World, and would have the Advantage of Conversation whilst he is in it, let him make use of Truth and Sincerity in all his Words and Actions; for nothing but this will last and hold out to the end; all other Arts will fail, but Truth and Integrity will carry a Man through, and bear him out to the last.

T.

[Footnote 1: Archbishop Tilotson’s Sermons, Vol. II., Sermon I (folio edition). Italics in first issue.]

* * * * *

No. 353. Tuesday, April 15, 1712. Budgell.

–In tenui labor–

Virg.

The Gentleman who obliges the World in general, and me in particular, with his Thoughts upon Education, has just sent me the following Letter.

SIR,

I take the Liberty to send you a fourth Letter upon the Education of Youth: In my last I gave you my Thoughts about some particular Tasks which I conceiv’d it might not be amiss to use with their usual Exercises, in order to give them an early Seasoning of Virtue; I shall in this propose some others, which I fancy might contribute to give them a right turn for the World, and enable them to make their way in it.

The Design of Learning is, as I take it, either to render a Man an agreeable Companion to himself, and teach him to support Solitude with Pleasure, or if he is not born to an Estate, to supply that Defect, and furnish him with the means of acquiring one. A Person who applies himself to Learning with the first of these Views may be said to study for Ornament, as he who proposes to himself the second, properly studies for Use. The one does it to raise himself a Fortune, the other to set off that which he is already possessed of. But as far the greater part of Mankind are included in the latter Class, I shall only propose some Methods at present for the Service of such who expect to advance themselves in the World by their Learning: In order to which, I shall premise, that many more Estates have been acquir’d by little Accomplishments than by extraordinary ones; those Qualities which make the greatest Figure in the Eye of the World, not being always the most useful in themselves, or the most advantageous to their Owners.

The Posts which require Men of shining and uncommon Parts to discharge them, are so very few, that many a great Genius goes out of the World without ever having had an opportunity to exert it self; whereas Persons of ordinary Endowments meet with Occasions fitted to their Parts and Capacities every day in the common Occurrences of Life.

I am acquainted with two Persons who were formerly School-fellows,[1] and have been good Friends ever since. One of them was not only thought an impenetrable Block-head at School, but still maintain’d his Reputation at the University; the other was the Pride of his Master, and the most celebrated Person in the College of which he was a Member. The Man of Genius is at present buried in a Country Parsonage of eightscore Pounds a year; while the other, with the bare Abilities of a common Scrivener, has got an Estate of above an hundred thousand Pounds.

I fancy from what I have said it will almost appear a doubtful Case to many a wealthy Citizen, whether or no he ought to wish his Son should be a great Genius; but this I am sure of, that nothing is more absurd than to give a Lad the Education of one, whom Nature has not favour’d with any particular Marks of Distinction.

The fault therefore of our Grammar-Schools is, that every Boy is pushed on to Works of Genius; whereas it would be far more advantageous for the greatest part of them to be taught such little practical Arts and Sciences as do not require any great share of Parts to be Master of them, and yet may come often into play during the course of a Man’s Life.

Such are all the Parts of Practical Geometry. I have known a Man contract a Friendship with a Minister of State, upon cutting a Dial in his Window; and remember a Clergyman who got one of the best Benefices in the West of England, by setting a Country Gentleman’s Affairs in some Method, and giving him an exact Survey of his Estate.

While I am upon this Subject, I cannot forbear mentioning a Particular which is of use in every Station of Life, and which methinks every Master should teach his Scholars. I mean the writing of English Letters. To this End, instead of perplexing them with Latin Epistles, Themes and Verses, there might be a punctual Correspondence established between two Boys, who might act in any imaginary Parts of Business, or be allow’d sometimes to give a range to their own Fancies, and communicate to each other whatever Trifles they thought fit, provided neither of them ever fail’d at the appointed time to answer his Correspondents Letter.

I believe I may venture to affirm, that the generality of Boys would find themselves more advantaged by this Custom, when they come to be Men, than by all the Greek and Latin their Masters can teach them in seven or eight Years.

The want of it is very visible in many learned Persons, who, while they are admiring the Styles of Demosthenes or Cicero, want Phrases to express themselves on the most common Occasions. I have seen a Letter from one of these Latin Orators, which would have been deservedly laugh’d at by a common Attorney.

Under this Head of Writing I cannot omit Accounts and Short-hand, which are learned with little pains, and very properly come into the number of such Arts as I have been here recommending.

You must doubtless, Sir, observe that I have hitherto chiefly insisted upon these things for such Boys as do not appear to have any thing extraordinary in their natural Talents, and consequently are not qualified for the finer Parts of Learning; yet I believe I might carry this Matter still further, and venture to assert that a Lad of Genius has sometimes occasion for these little Acquirements, to be as it were the forerunners of his Parts, and to introduce [him [2]] into the World.

History is full of Examples of Persons, who tho they have had the largest Abilities, have been obliged to insinuate themselves into the Favour of great Men by these trivial Accomplishments; as the compleat Gentleman, in some of our modern Comedies, makes his first Advances to his Mistress under the disguise of a Painter or a Dancing-Master.

The Difference is, that in a Lad of Genius these are only so many Accomplishments, which in another are Essentials; the one diverts himself with them, the other works at them. In short, I look upon a great Genius, with these little Additions, in the same Light as I regard the Grand Signior, who is obliged, by an express Command in the Alcoran, to learn and practise some Handycraft Trade. Tho I need not have gone for my Instance farther than Germany, where several Emperors have voluntarily done the same thing. Leopold the last [3], worked in Wood; and I have heard there are several handycraft Works of his making to be seen at Vienna so neatly turned, that the best Joiner in Europe might safely own them, without any disgrace to his Profession.

I would not be thought, by any thing I have said, to be against improving a Boys Genius to the utmost pitch it can be carried. What I would endeavour to shew in this Essay is, that there may be Methods taken, to make Learning advantageous even to the meanest Capacities.

I am, SIR, Yours, &c.

X.

[Footnote 1: Perhaps Swift and his old schoolfellow, Mr. Stratford, the Hamburgh merchant.

Stratford is worth a plumb, and is now lending the Government L40,000; yet we were educated together at the same school and university.

Journal to Stella, Sept. 14, 1710.]

[Footnote 2:[them]]

[Footnote 3: Leopold the last was also Leopold the First. He died May 6, 1705, and was succeeded by his eldest son, Joseph, who died while the Spectator was being issued, and had now been followed by his brother, the Archduke Charles, whose claim to the crown of Spain England had been supporting, when his accession to the German throne had not seemed probable. His coronation as Charles VI. was, therefore, one cause of the peace. Leopold, born in 1640, and educated by the Jesuits, became Emperor in 1658, and reigned 49 years. He was an adept in metaphysics and theology, as well as in wood-turning, but a feeble and oppressive ruler, whose empire was twice saved for him; by Sobiesld from the Turks, and from the French by Marlborough.]

* * * * *

No. 354. Wednesday, April 16, 1712. Steele.

–Cum magnis virtutibus affers
Grande supercilium–

Juv.

Mr. SPECTATOR,

You have in some of your Discourses describ’d most sorts of Women in their distinct and proper Classes, as the Ape, the Coquet, and many others; but I think you have never yet said anything of a Devotee. A Devotee is one of those who disparage Religion by their indiscreet and unseasonable introduction of the Mention of Virtue on all Occasion[s]: She professes she is what nobody ought to doubt she is; and betrays the Labour she is put to, to be what she ought to be with Chearfulness and Alacrity. She lives in the World, and denies her self none of the Diversions of it, with a constant Declaration how insipid all things in it are to her. She is never her self but at Church; there she displays her Virtue, and is so fervent in her Devotions, that I have frequently seen her Pray her self out of Breath. While other young Ladies in the House are dancing, or playing at Questions and Commands, she reads aloud in her Closet. She says all Love is ridiculous, except it be Celestial; but she speaks of the Passion of one Mortal to another with too much Bitterness, for one that had no Jealousy mixed with her Contempt of it. If at any time she sees a Man warm in his Addresses to his Mistress, she will lift up her Eyes to Heaven, and cry, What Nonsense is that Fool talking? Will the Bell never ring for Prayers? We have an eminent Lady of this Stamp in our Country, who pretends to Amusements very much above the rest of her Sex. She never carries a white Shock-dog with Bells under her Arm, nor a Squirrel or Dormouse in her Pocket, but always an abridg’d Piece of Morality to steal out when she is sure of being observ’d. When she went to the famous Ass-Race (which I must confess was but an odd Diversion to be encouraged by People of Rank and Figure) it was not, like other Ladies, to hear those poor Animals bray, nor to see Fellows run naked, or to hear Country Squires in bob Wigs and white Girdles make love at the side of a Coach, and cry, Madam, this is dainty Weather. Thus she described the Diversion; for she went only to pray heartily that no body might be hurt in the Crowd, and to see if the poor Fellows Face, which was distorted with grinning, might any way be brought to it self again. She never chats over her Tea, but covers her Face, and is supposed in an Ejaculation before she taste[s] a Sup. This ostentatious Behaviour is such an Offence to true Sanctity, that it disparages it, and makes Virtue not only unamiable, but also ridiculous. The Sacred Writings are full of Reflections which abhor this kind of Conduct; and a Devotee is so far from promoting Goodness, that she deters others by her Example. Folly and Vanity in one of these Ladies, is like Vice in a Clergyman; it does not only debase him, but makes the inconsiderate Part of the World think the worse of Religion.

I am, SIR,

Your Humble Servant,

Hotspur.

Mr. SPECTATOR,

Xenophon, in his short Account of the Spartan Commonwealth, [1] speaking of the Behavior of their young Men in the Streets, says, There was so much Modesty in their Looks, that you might as soon have turned the eyes of a Marble Statue upon you as theirs; and that in all their Behaviour they were more modest than a Bride when put to bed upon her Wedding-Night: This Virtue, which is always join’d to Magnanimity, had such an influence upon their Courage, that in Battel an Enemy could not look them in the Face, and they durst not but Die for their Country.

Whenever I walk into the Streets of London and Westminster, the Countenances of all the young Fellows that pass by me, make me wish my self in Sparta; I meet with such blustering Airs, big Looks, and bold Fronts, that to a superficial Observer would bespeak a Courage above those Grecians. I am arrived to that Perfection in Speculation, that I understand the Language of the Eyes, which would be a great misfortune to me, had I not corrected the Testiness of old Age by Philosophy. There is scarce a Man in a red Coat who does not tell me, with a full Stare, he’s a bold Man: I see several swear inwardly at me, without any Offence of mine, but the Oddness of my Person: I meet Contempt in every Street, express’d in different Manners, by the scornful Look, the elevated Eye-brow, and the swelling Nostrils of the Proud and Prosperous. The Prentice speaks his Disrespect by an extended Finger, and the Porter by stealing out his Tongue. If a Country Gentleman appears a little curious in observing the Edifices, Signs, Clocks, Coaches, and Dials, it is not to be imagined how the Polite Rabble of this Town, who are acquainted with these Objects, ridicule his Rusticity. I have known a Fellow with a Burden on his Head steal a Hand down from his Load, and slily twirle the Cock of a Squires Hat behind him; while the Offended Person is swearing, or out of Countenance, all the Wagg-Wits in the High-way are grinning in applause of the ingenious Rogue that gave him the Tip, and the Folly of him who had not Eyes all round his Head to prevent receiving it. These things arise from a general Affectation of Smartness, Wit, and Courage. Wycherly somewhere [2] rallies the Pretensions this Way, by making a Fellow say, Red Breeches are a certain Sign of Valour; and Otway makes a Man, to boast his Agility, trip up a Beggar on Crutches [3]. From such Hints I beg a Speculation on this Subject; in the mean time I shall do all in the Power of a weak old Fellow in my own Defence: for as Diogenes, being in quest of an honest Man, sought for him when it was broad Day-light with a Lanthorn and Candle, so I intend for the future to walk the Streets with a dark Lanthorn, which has a convex Chrystal in it; and if any Man stares at me, I give fair Warning that Ill direct the Light full into his Eyes. Thus despairing to find Men Modest, I hope by this Means to evade their Impudence, I am, SIR,
Your most humble Servant,
Sophrosunius.

T.

[Footnote 1: The Polity of Lacedaemon and the Polity of Athens were two of Xenophons short treatises. In the Polity of Lacedaemon the Spartan code of law and social discipline is, as Mr. Mure says in his Critical History of the Language and Literature of Ancient Greece,

indiscriminately held up to admiration as superior in all respects to all others. Some of its more offensive features, such as the Cryptia, child murder, and more glaring atrocities of the Helot system, are suppressed; while the legalized thieving, adultery, and other unnatural practices, are placed in the most favourable or least odious light.]

[Footnote 2: In the Plain Dealer, Act II. sc. I.

Novel (a pert railing coxcomb). These sea captains make nothing of dressing. But let me tell you, sir, a man by his dress, as much as by anything, shows his wit and judgment; nay, and his courage too.

Freeman. How, his courage, Mr. Novel?

Novel. Why, for example, by red breeches, tucked-up hair, or peruke, a greasy broad belt, and now-a-days a short sword.]

[Footnote 3: In his Friendship in Fashion, Act III. sc. i

Malagene. I tell you what I did tother Day: Faith’t is as good a Jest as ever you heard.

Valentine. Pray, sir, do.

Mal. Why, walking alone, a lame Fellow follow’d me and ask’d my Charity (which by the way was a pretty Proposition to me). Being in one of my witty, merry Fits, I ask’d him how long he had been in that Condition? The poor Fellow shook his Head, and told me he was born so. But how dye think I served him?

Val. Nay, the Devil knows.

Mal. I show’d my Parts, I think; for I tripp’d up both his Wooden Legs, and walk’d off gravely about my Business.

Truman. And this you say is your way of Wit?

Mal. Ay, altogether, this and Mimickry. I’m a very good Mimick; I can act Punchinello, Scaramoucho, Harlequin, Prince Prettyman, or anything. I can act the rumbling of a Wheel-barrow.

Val. The rumbling of a Wheelbarrow!

Mal. Ay, the rumbling of a Wheelbarrow, so I say. Nay, more than that, I can act a Sow and Pigs, Sausages a broiling, a Shoulder of Mutton a roasting: I can act a Fly in a Honey-pot.

Trum. That indeed must be the effect of very curious Observation.

Mal. No, hang it, I never make it my Business to observe anything, that is Mechanick.]

* * * * *

No. 355. Thursday, April 17, 1712. Addison.

Non ego mordaci distrinxi carmine [quenquam.

Ovid. [1]]

I have been very often tempted to write Invectives upon those who have detracted from my Works, or spoken in derogation of my Person; but I look upon it as a particular Happiness, that I have always hindred my Resentments from proceeding to this extremity. I once had gone thro half a Satyr, but found so many Motions of Humanity rising in me towards the Persons whom I had severely treated, that I threw it into the Fire without ever finishing it. I have been angry enough to make several little Epigrams and Lampoons; and after having admired them a Day or two, have likewise committed them to the Flames. These I look upon as so many Sacrifices to Humanity, and have receiv’d much greater Satisfaction from the suppressing such Performances, than I could have done from any Reputation they might have procur’d me, or from any Mortification they might have given my Enemies, in case I had made them publick. If a Man has any Talent in Writing, it shews a good Mind to forbear answering Calumnies and Reproaches in the same Spirit of Bitterness with which they are offered: But when a Man has been at some Pains in making suitable Returns to an Enemy, and has the Instruments of Revenge in his Hands, to let drop his Wrath, and stifle his Resentments, seems to have something in it Great and Heroical. There is a particular Merit in such a way of forgiving an Enemy; and the more violent and unprovoke’d the Offence has been, the greater still is the Merit of him who thus forgives it.

I never met with a Consideration that is more finely spun, and what has better pleased me, than one in Epictetus [2], which places an Enemy in a new Light, and gives us a View of him altogether different from that in which we are used to regard him. The Sense of it is as follows: Does a Man reproach thee for being Proud or Ill-natured, Envious or Conceited, Ignorant or Detracting? Consider with thy self whether his Reproaches are true; if they are not, consider that thou art not the Person whom he reproaches, but that he reviles an Imaginary Being, and perhaps loves what thou really art, tho he hates what thou appearest to be. If his Reproaches are true, if thou art the envious ill-natur’d Man he takes thee for, give thy self another Turn, become mild, affable and obliging, and his Reproaches of thee naturally cease: His Reproaches may indeed continue, but thou art no longer the Person whom he reproaches.

I often apply this Rule to my self; and when I hear of a Satyrical Speech or Writing that is aimed at me, I examine my own Heart, whether I deserve it or not. If I bring in a Verdict against my self, I endeavour to rectify my Conduct for the future in those particulars which have drawn the Censure upon me; but if the whole Invective be grounded upon a Falsehood, I trouble my self no further about it, and look upon my Name at the Head of it to signify no more than one of those fictitious Names made use of by an Author to introduce an imaginary Character. Why should a Man be sensible of the Sting of a Reproach, who is a Stranger to the Guilt that is implied in it? or subject himself to the Penalty, when he knows he has never committed the Crime? This is a Piece of Fortitude, which every one owes to his own Innocence, and without which it is impossible for a Man of any Merit or Figure to live at Peace with himself in a Country that abounds with Wit and Liberty.

The famous Monsieur Balzac, in a Letter to the Chancellor of France, [3] who had prevented the Publication of a Book against him, has the following Words, which are a likely Picture of the Greatness of Mind so visible in the Works of that Author. If it was a new thing, it may be I should not be displeased with the Suppression of the first Libel that should abuse me; but since there are enough of em to make a small Library, I am secretly pleased to see the number increased, and take delight in raising a heap of Stones that Envy has cast at me without doing me any harm.

The Author here alludes to those Monuments of the Eastern Nations, which were Mountains of Stones raised upon the dead Body by Travellers, that used to cast every one his Stone upon it as they passed by. It is certain that no Monument is so glorious as one which is thus raised by the Hands of Envy. For my Part, I admire an Author for such a Temper of Mind as enables him to bear an undeserved Reproach without Resentment, more than for all the Wit of any the finest Satirical Reply.

Thus far I thought necessary to explain my self in relation to those who have animadverted on this Paper, and to shew the Reasons why I have not thought fit to return them any formal Answer. I must further add, that the Work would have been of very little use to the Publick, had it been filled with personal Reflections and Debates; for which Reason I have never once turned out of my way to observe those little Cavils which have been made against it by Envy or Ignorance. The common Fry of Scriblers, who have no other way of being taken Notice of but by attacking what has gain’d some Reputation in the World, would have furnished me with Business enough, had they found me dispos’d to enter the Lists with them.

I shall conclude with the Fable of Boccalini’s Traveller, who was so pester’d with the Noise of Grasshoppers in his Ears, that he alighted from his Horse in great Wrath to kill them all. This, says the Author, was troubling himself to no manner of purpose: Had he pursued his Journey without taking notice of them, the troublesome Insects would have died of themselves in a very few Weeks, and he would have suffered nothing from them.

L.

[Footnote 1:

[quenquam, Nulla venenata littera mista joco est.

Ovid.]

[Footnote 2: Enchiridion, Cap. 48 and 64.]

[Footnote 3: Letters and Remains. Trans. by Sir. R. Baker (1655-8).]

* * * * *

No. 356. Friday, [1] April 18, 1712. Steele.

Aptissima quaeque dabunt Dii,
Charior est illis homo quam sibi.

Juv.

It is owing to Pride, and a secret Affectation of a certain Self-Existence, that the noblest Motive for Action that ever was proposed to Man, is not acknowledged the Glory and Happiness of their Being. The Heart is treacherous to it self, and we do not let our Reflections go deep enough to receive Religion as the most honourable Incentive to good and worthy Actions. It is our natural Weakness, to flatter our selves into a Belief, that if we search into our inmost thoughts, we find our selves wholly disinterested, and divested of any Views arising from Self-Love and Vain-Glory. But however Spirits of superficial Greatness may disdain at first sight to do any thing, but from a noble Impulse in themselves, without any future Regards in this or another Being; upon stricter Enquiry they will find, to act worthily and expect to be rewarded only in another World, is as heroick a Pitch of Virtue as human Nature can arrive at. If the Tenour of our Actions have any other Motive than the Desire to be pleasing in the Eye of the Deity, it will necessarily follow that we must be more than Men, if we are not too much exalted in Prosperity and depressed in Adversity: But the Christian World has a Leader, the Contemplation of whose Life and Sufferings must administer Comfort in Affliction, while the Sense of his Power and Omnipotence must give them Humiliation in Prosperity.

It is owing to the forbidding and unlovely Constraint with which Men of low Conceptions act when they think they conform themselves to Religion, as well as to the more odious Conduct of Hypocrites, that the Word Christian does not carry with it at first View all that is Great, Worthy, Friendly, Generous, and Heroick. The Man who suspends his Hopes of the Reward of worthy Actions till after Death, who can bestow unseen, who can overlook Hatred, do Good to his Slanderer, who can never be angry at his Friend, never revengeful to his Enemy, is certainly formed for the Benefit of Society: Yet these are so far from Heroick Virtues, that they are but the ordinary Duties of a Christian.

When a Man with a steddy Faith looks back on the great Catastrophe of this Day, with what bleeding Emotions of Heart must he contemplate the Life and Sufferings of his Deliverer? When his Agonies occur to him, how will he weep to reflect that he has often forgot them for the Glance of a Wanton, for the Applause of a vain World, for an Heap of fleeting past Pleasures, which are at present asking Sorrows?

How pleasing is the Contemplation of the lowly Steps our Almighty Leader took in conducting us to his heavenly Mansions! In plain and apt Parable, [2] Similitude, and Allegory, our great Master enforced the Doctrine of our Salvation; but they of his Acquaintance, instead of receiving what they could not oppose, were offended at the Presumption of being wiser than they: [3] They could not raise their little Ideas above the Consideration of him, in those Circumstances familiar to them, or conceive that he who appear’d not more Terrible or Pompous, should have any thing more Exalted than themselves; he in that Place therefore would not longer ineffectually exert a Power which was incapable of conquering the Prepossession of their narrow and mean Conceptions.

Multitudes follow’d him, and brought him the Dumb, the Blind, the Sick, and Maim’d; whom when their Creator had Touch’d, with a second Life they Saw, Spoke, Leap’d, and Ran. In Affection to him, and admiration of his Actions, the Crowd could not leave him, but waited near him till they were almost as faint and helpless as others they brought for Succour. He had Compassion on them, and by a Miracle supplied their Necessities. [4] Oh, the Ecstatic Entertainment, when they could behold their Food immediately increase to the Distributer’s Hand, and see their God in Person Feeding and Refreshing his Creatures! Oh Envied Happiness! But why do I say Envied? as if our [God [5]] did not still preside over our temperate Meals, chearful Hours, and innocent Conversations.

But tho the sacred Story is every where full of Miracles not inferior to this, and tho in the midst of those Acts of Divinity he never gave the least Hint of a Design to become a Secular Prince, yet had not hitherto the Apostles themselves any other than Hopes of worldly Power, Preferment, Riches and Pomp; for Peter, upon an Accident of Ambition among the Apostles, hearing his Master explain that his Kingdom was not of this World, was so scandaliz’d [6] that he whom he had so long follow’d should suffer the Ignominy, Shame, and Death which he foretold, that he took him aside and said, Be it far from thee, Lord, this shall not be unto thee: For which he suffered a severe Reprehension from his Master, as having in his View the Glory of Man rather than that of God.

The great Change of things began to draw near, when the Lord of Nature thought fit as a Saviour and Deliverer to make his publick Entry into Jerusalem with more than the Power and Joy, but none of the Ostentation and Pomp of a Triumph; he came Humble, Meek, and Lowly: with an unfelt new Ecstasy, Multitudes strewed his Way with Garments and Olive-Branches, Crying with loud Gladness and Acclamation, Hosannah to the Son of David, Blessed is he that cometh in the name of the Lord! At this great Kings Accession to his Throne, Men were not Ennobled, but Sav’d; Crimes were not Remitted, but Sins Forgiven; he did not bestow Medals, Honours, Favours, but Health, Joy, Sight, Speech. The first Object the Blind ever saw, was the Author of Sight; while the Lame Ran before, and the Dumb repeated the Hosannah. Thus attended, he Entered into his own House, the sacred Temple, and by his Divine Authority expell’d Traders and Worldlings that profaned it; and thus did he, for a time, use a great and despotic Power, to let Unbelievers understand, that twas not Want of, but Superiority to all Worldly Dominion, that made him not exert it. But is this then the Saviour? is this the Deliverer? Shall this Obscure Nazarene command Israel, and sit on the Throne of David? [7] Their proud and disdainful Hearts, which were petrified [8] with the Love and Pride of this World, were impregnable to the Reception of so mean a Benefactor, and were now enough exasperated with Benefits to conspire his Death. Our Lord was sensible of their Design, and prepared his Disciples for it, by recounting to em now more distinctly what should befal him; but Peter with an ungrounded Resolution, and in a Flush of Temper, made a sanguine Protestation, that tho all Men were offended in him, yet would not he be offended. It was a great Article of our Saviours Business in the World, to bring us to a Sense of our Inability, without Gods Assistance, to do any thing great or good; he therefore told Peter, who thought so well of his Courage and Fidelity, that they would both fail him, and even he should deny him Thrice that very Night.

But what Heart can conceive, what Tongue utter the Sequel? Who is that yonder buffeted, mock’d, and spurn’d? Whom do they drag like a Felon? Whither do they carry my Lord, my King, my Saviour, and my God? And will he die to Expiate those very Injuries? See where they have nailed the Lord and Giver of Life! How his Wounds blacken, his Body writhes, and Heart heaves with Pity and with Agony! Oh Almighty Sufferer, look down, look down from thy triumphant Infamy: Lo he inclines his Head to his sacred Bosom! Hark, he Groans! see, he Expires! The Earth trembles, the Temple rends, the Rocks burst, the Dead Arise: Which are the Quick? Which are the Dead? Sure Nature, all Nature is departing with her Creator.

T.

[Footnote 1: Good Friday.]

[Footnote 2: From the words In plain and apt parable to the end, this paper is a reprint of the close of the second chapter of Steele’s Christian Hero, with the variations cited in the next six notes. The C. H. is quoted from the text appended to the first reprint of the Tatler, in 1711.]

[Footnote 3:

–wiser than they: Is not this the Carpenters Son, is not his Mother called Mary, his Brethren, James, Joseph, Simon and Judas? They could not–

Christian Hero.]

[Footnote 4:

He had compassion on em, commanded em to be seated, and with Seven Loaves, and a few little Fishes, Fed four thousand Men, besides Women and Children: Oh, the Ecstatic–

Christian Hero.]

[Footnote 5: [Good God] in first Issue and in Christian Hero.]

[Footnote 6: In the Christian Hero this passage was:

become a Secular Prince, or in a Forcible or Miraculous Manner to cast off the Roman Yoke they were under, and restore again those Disgraced Favourites of Heavn, to its former Indulgence, yet had not hitherto the Apostles themselves (so deep set is our Natural Pride) any other than hopes of worldly Power, Preferment, Riches and Pomp: For Peter, who it seems ever since he left his Net and his Skiff, Dreamt of nothing but being a great Man, was utterly undone to hear our Saviour explain to em that his Kingdom was not of this World; and was so scandalized–]

[Footnote 7:

Throne of David? Such were the unpleasant Forms that ran in the Thoughts of the then Powerful in Jerusalem, upon the most Truly Glorious Entry that ever Prince made; for there was not one that followed him who was not in his Interest; their Proud–

Christian Hero.]

[Footnote 8:

Putrified with the–

Christian Hero.]

* * * * *

No. 357. Saturday, April 19, 1712. Addison.

[Quis talia fando
Temperet a lachrymis?

Virg.] [1]

The Tenth Book of Paradise Lost has a greater variety of Persons in it than any other in the whole Poem. The Author upon the winding up of his Action introduces all those who had any Concern in it, and shews with great Beauty the Influence which it had upon each of them. It is like the last Act of a well-written Tragedy, in which all who had a part in it are generally drawn up before the Audience, and represented under those Circumstances in which the Determination of the Action places them.

I shall therefore consider this Book under four Heads, in relation to the Celestial, the Infernal, the Human, and the Imaginary Persons, who have their respective Parts allotted in it.

To begin with the Celestial Persons: The Guardian Angels of Paradise are described as returning to Heaven upon the Fall of Man, in order to approve their Vigilance; their Arrival, their Manner of Reception, with the Sorrow which appear’d in themselves, and in those Spirits who are said to Rejoice at the Conversion of a Sinner, are very finely laid together in the following Lines.

Up into Heaven from Paradise in haste Th’ Angelick Guards ascended, mute and sad For Man; for of his State by this they knew: Much wondering how the subtle Fiend had stoln Entrance unseen. Soon as th’ unwelcome News From Earth arriv’d at Heaven-Gate, displeased All were who heard: dim Sadness did not spare That time Celestial Visages; yet mixt
With Pity, violated not their Bliss. About the new-arriv’d, in multitudes
Th’ Ethereal People ran, to hear and know How all befel: They tow’rds the Throne supreme Accountable made haste to make appear
With righteous Plea, their utmost vigilance, And easily approved; when the Most High Eternal Father, from his secret cloud,
Amidst in thunder utter’d thus his voice.

The same Divine Person, who in the foregoing Parts of this Poem interceded for our first Parents before their Fall, overthrew the Rebel Angels, and created the World, is now represented as descending to Paradise, and pronouncing Sentence upon the three Offenders. The Cool of the Evening, being a Circumstance with which Holy Writ introduces this great Scene, it is poetically described by our Author, who has also kept religiously to the Form of Words, in which the three several Sentences were passed upon Adam, Eve, and the Serpent. He has rather chosen to neglect the Numerousness of his Verse, than to deviate from those Speeches which are recorded on this great occasion. The Guilt and Confusion of our first Parents standing naked before their Judge, is touched with great Beauty. Upon the Arrival of Sin and Death into the Works of the Creation, the Almighty is again introduced as speaking to his Angels that surrounded him.

See! with what heat these Dogs of Hell advance, To waste and havock yonder World, which I So fair and good created; &c.

The following Passage is formed upon that glorious Image in Holy Writ, which compares the Voice of an innumerable Host of Angels, uttering Hallelujahs, to the Voice of mighty Thunderings, or of many Waters.

He ended, and the Heavenly Audience loud Sung Hallelujah, as the sound of Seas,
Through Multitude that sung: Just are thy Ways, Righteous are thy Decrees in all thy Works, Who can extenuate thee?–

Tho the Author in the whole Course of his Poem, and particularly in the Book we are now examining, has infinite Allusions to Places of Scripture, I have only taken notice in my Remarks of such as are of a Poetical Nature, and which are woven with great Beauty into the Body of this Fable. Of this kind is that Passage in the present Book, where describing Sin and Death as marching thro the Works of Nature he adds,

–Behind her Death
Close following pace for pace, not mounted yet On his pale Horse–

Which alludes to that Passage in Scripture, so wonderfully poetical, and terrifying to the Imagination. And I look’d, and behold a pale Horse, and his Name that sat on him was Death, and Hell followed with him: and Power was given unto them over the fourth Part of the Earth, to kill with Sword, and with Hunger, and with Sickness, and with the Beasts of the Earth. [1] Under this first Head of Celestial Persons we must likewise take notice of the Command which the Angels receiv’d, to produce the several Changes in Nature, and sully the Beauty of the Creation. Accordingly they are represented as infecting the Stars and Planets with malignant Influences, weakning the Light of the Sun, bringing down the Winter into the milder Regions of Nature, planting Winds and Storms in several Quarters of the Sky, storing the Clouds with Thunder, and in short, perverting the Whole Frame of the Universe to the Condition of its criminal Inhabitants. As this is a noble Incident in the Poem, the following Lines, in which we see the Angels heaving up the Earth, and placing it in a different Posture to the Sun from what it had before the Fall of Man, is conceived with that sublime Imagination which was so peculiar to this great Author.

Some say he bid his Angels turn ascanse The Poles of Earth twice ten Degrees and more From the Suns Axle; they with Labour push’d Oblique the Centrick Globe–

We are in the second place to consider the Infernal Agents under the view which Milton has given us of them in this Book. It is observed by those who would set forth the Greatness of Virgil’s Plan, that he conducts his Reader thro all the Parts of the Earth which were discover’d in his time. Asia, Africk, and Europe are the several Scenes of his Fable. The Plan of Milton’s Poem is of an infinitely greater Extent, and fills the Mind with many more astonishing Circumstances. Satan, having surrounded the Earth seven times, departs at length from Paradise. We then see him steering his Course among the Constellations, and after having traversed the whole Creation, pursuing his Voyage thro the Chaos, and entring into his own Infernal Dominions.

His first appearance in the Assembly of fallen Angels, is work’d up with Circumstances which give a delightful Surprize to the Reader; but there is no Incident in the whole Poem which does this more than the Transformation of the whole Audience, that follows the Account their Leader gives them of his Expedition. The gradual Change of Satan himself is describ’d after Ovid’s manner, and may vie with any of those celebrated Transformations which are look’d upon as the most beautiful Parts in that Poets Works. Milton never fails of improving his own Hints, and bestowing the last finishing Touches to every Incident which is admitted into his Poem. The unexpected Hiss which rises in this Episode, the Dimensions and Bulk of Satan so much superior to those of the Infernal Spirits who lay under the same Transformation, with the annual Change which they are supposed to suffer, are Instances of this kind. The Beauty of the Diction is very remarkable in this whole Episode, as I have observed in the sixth Paper of these Remarks the great Judgment with which it was contrived.

The Parts of Adam and Eve, or the human Persons, come next under our Consideration. Milton’s Art is no where more shewn than in his conducting the Parts of these our first Parents. The Representation he gives of them, without falsifying the Story, is wonderfully contriv’d to influence the Reader with Pity and Compassion towards them. Tho Adam involves the whole Species in Misery, his Crime proceeds from a Weakness which every Man is inclined to pardon and commiserate, as it seems rather the Frailty of Human Nature, than of the Person who offended. Every one is apt to excuse a Fault which he himself might have fallen into. It was the Excess of Love for Eve, that ruin’d Adam, and his Posterity. I need not add, that the Author is justify’d in this Particular by many of the Fathers, and the most orthodox Writers. Milton has by this means filled a great part of his Poem with that kind of Writing which the French Criticks call the Tender, and which is in a particular manner engaging to all sorts of Readers.

Adam and Eve, in the Book we are now considering, are likewise drawn with such Sentiments as do not only interest the Reader in their Afflictions, but raise in him the most melting Passions of Humanity and Commiseration. When Adam sees the several Changes in Nature produced about him, he appears in a Disorder of Mind suitable to one who had forfeited both his Innocence and his Happiness; he is filled with Horrour, Remorse, Despair; in the Anguish of his Heart he expostulates with his Creator for having given him an unasked Existence.

Did I request thee, Maker, from my Clay To mould me Man? did I sollicite thee
From Darkness to promote me? or here place In this delicious Garden? As my Will
Concurr’d not to my Being, twere but right And equal to reduce me to my Dust,
Desirous to resign, and render back All I received–

He immediately after recovers from his Presumption, owns his Doom to be just, and begs that the Death which is threatned him may be inflicted on him.

–Why delays
His Hand to execute, what his Decree Fix’d on this day? Why do I overlive?
Why am I mock’d with Death, and lengthened out To deathless Pain? how gladly would I meet Mortality my Sentence, and be Earth
Insensible! how glad would lay me down, As in my Mothers Lap? there should I rest And sleep secure; his dreadful Voice no more Would thunder in my Ears: no fear of worse To me and to my Offspring, would torment me With cruel Expectation–

This whole Speech is full of the like Emotion, and varied with all those Sentiments which we may suppose natural to a Mind so broken and disturb’d. I must not omit that generous Concern which our first Father shews in it for his Posterity, and which is so proper to affect the Reader.

–Hide me from the Face
Of God, whom to behold was then my heighth Of Happiness! yet well, if here would end The Misery, I deserved it, and would bear My own Deservings: but this will not serve; All that I eat, or drink, or shall beget Is propagated Curse. O Voice once heard Delightfully, Increase and Multiply;
Now Death to hear!–

–In me all
Posterity stands curst! Fair Patrimony, That I must leave ye, Sons! O were I able To waste it all my self, and leave you none! So disinherited, how would you bless
Me, now your Curse! Ah, why should all Mankind, For one Man’s Fault, thus guiltless be condemn’d, If guiltless? But from me what can proceed But all corrupt–

Who can afterwards behold the Father of Mankind extended upon the Earth, uttering his midnight Complaints, bewailing his Existence, and wishing for Death, without sympathizing with him in his Distress?

Thus Adam to himself lamented loud,
Thro the still Night; not now, (as ere Man fell) Wholesome, and cool, and mild, but with black Air Accompanied, with Damps and dreadful Gloom; Which to his evil Conscience represented All things with double Terror. On the Ground Outstretched he lay; on the cold Ground! and oft Curs’d his Creation; Death as oft accusd Of tardy Execution–

The Part of Eve in this Book is no less passionate, and apt to sway the Reader in her Favour. She is represented with great Tenderness as approaching Adam, but is spurn d from him with a Spirit of Upbraiding and Indignation, conformable to the Nature of Man, whose Passions had now gained the Dominion over him. The following Passage, wherein she is described as renewing her Addresses to him, with the whole Speech that follows it, have something in them exquisitely moving and pathetick.

He added not, and from her turned: But Eve Not so repulst, with Tears that ceas’d not flowing, And Tresses all disorderd, at his feet
Fell humble; and embracing them, besought His Peace, and thus proceeding in her Plaint. Forsake me not thus, Adam! Witness Heav’n What Love sincere, and Reverence in my Heart I bear thee, and unweeting have offended, Unhappily deceived! Thy Suppliant
I beg, and clasp thy Knees; bereave me not (Whereon I live!) thy gentle Looks, thy Aid, Thy Counsel, in this uttermost Distress, My only Strength, and Stay! Forlorn of thee, Whither shall I betake me, where subsist? While yet we live, (scarce one short Hour perhaps) Between us two let there be Peace, &c.

Adams Reconcilement to her is workd up in the same Spirit of Tenderness. Eve afterwards proposes to her Husband, in the Blindness of her Despair, that to prevent their Guilt from descending upon Posterity they should resolve to live Childless; or, if that could not be done, they should seek their own Deaths by violent Methods. As those Sentiments naturally engage the Reader to regard the Mother of Mankind with more than ordinary Commiseration, they likewise contain a very fine Moral. The Resolution of dying to end our Miseries, does not shew such a degree of Magnanimity as a Resolution to bear them, and submit to the Dispensations of Providence. Our Author has therefore, with great Delicacy, represented Eve as entertaining this Thought, and Adam as disapproving it.

We are, in the last place, to consider the Imaginary Persons, or [Death and Sin [3]] who act a large Part in this Book. Such beautiful extended Allegories are certainly some of the finest Compositions of Genius: but, as, I have before observed, are not agreeable to the Nature of an Heroick Poem. This of Sin and Death is very exquisite in its Kind, if not considered as a Part of such a Work. The Truths contained in it are so clear and open, that I shall not lose time in explaining them; but shall only observe, that a Reader who knows the Strength of the English Tongue, will be amazed to think how the Poet could find such apt Words and Phrases to describe the Action[s] of those two imaginary Persons, and particularly in that Part where Death is exhibited as forming a Bridge over the Chaos; a Work suitable to the Genius of Milton.

Since the Subject I am upon, gives me an Opportunity of speaking more at large of such Shadowy and Imaginary Persons as may be introduced into Heroick Poems, I shall beg leave to explain my self in a Matter which is curious in its Kind, and which none of the Criticks have treated of. It is certain Homer and Virgil are full of imaginary Persons, who are very beautiful in Poetry when they are just shewn, without being engaged in any Series of Action. Homer indeed represents Sleep as a Person, and ascribes a short Part to him in his Iliad, [4] but we must consider that tho we now regard such a Person as entirely shadowy and unsubstantial, the Heathens made Statues of him, placed him in their Temples, and looked upon him as a real Deity. When Homer makes use of other such Allegorical Persons, it is only in short Expressions, which convey an ordinary Thought to the Mind in the most pleasing manner, and may rather be looked upon as Poetical Phrases than Allegorical Descriptions. Instead of telling us, that Men naturally fly when they are terrified, he introduces the Persons of Flight and Fear, who, he tells us, are inseparable Companions. Instead of saying that the time was come when Apollo ought to have received his Recompence, he tells us, that the Hours brought him his Reward. Instead of describing the Effects which Minervas AEgis produced in Battel, he tells us, that the Brims of it were encompassed by Terror, Rout, Discord, Fury, Pursuit, Massacre, and Death. In the same Figure of speaking, he represents Victory as following Diomedes; Discord as the Mother of Funerals and Mourning; Venus as dressed by the Graces; Bellona as wearing Terror and