The Spectator, Volume 2. · Chapter 10Part 10
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The
Soldier not believing his Protestations, kills him.
Moses
fell on his Face with Horror and Amazement, when the Divine Voice thus prevented his Expostulation: 'Be not surprised,
Moses
, nor ask why the Judge of the whole Earth has suffer'd this Thing to come to pass: The Child is the Occasion that the Blood of the old Man is spilt; but know, that the old Man whom thou saw'st, was the Murderer of that Child's Father
.
Footnote 1:
Paradise Lost
, B. II. v. 557-561.
Footnote 2:
In Saturday's Spectator,
for
'reward'
read
'lot.' Erratum in No.
.
Footnote 3:
De Constantia Sapientis
.
Footnote 4:
Since Providence, therefore
, and in 1st rep.
Footnote 5:
Henry More's
Divine Dialogues
.
Footnote 6:
Conference
Footnote 7:
No letter appended to original issue or reissue. Printed in Addison's
Works
, 1720. The paper has been claimed for John Hughes in the Preface to his
Poems
(1735).
Nequicquam populo bibulas donaveris Aures; Respue quod non es Persius, Sat. 4.
Among all the Diseases of the Mind, there is not one more epidemical or more pernicious than the Love of Flattery. For as where the Juices of the Body are prepared to receive a malignant Influence, there the Disease rages with most Violence; so in this Distemper of the Mind, where there is ever a Propensity and Inclination to suck in the Poison, it cannot be but that the whole Order of reasonable Action must be overturn'd, for, like Musick, it
So softens and disarms the Mind, That not one Arrow can Resistance find.
First we flatter ourselves, and then the Flattery of others is sure of Success. It awakens our Self-Love within, a Party which is ever ready to revolt from our better Judgment, and join the Enemy without. Hence it is, that the Profusion of Favours we so often see poured upon the Parasite, are represented to us, by our Self-Love, as Justice done to Man, who so agreeably reconciles us to our selves. When we are overcome by such soft Insinuations and ensnaring Compliances, we gladly recompense the Artifices that are made use of to blind our Reason, and which triumph over the Weaknesses of our Temper and Inclinations.
But were every Man perswaded from how mean and low a Principle this Passion is derived, there can be no doubt but the Person who should attempt to gratify it, would then be as contemptible as he is now successful. 'Tis the Desire of some Quality we are not possessed of, or Inclination to be something we are not, which are the Causes of our giving ourselves up to that Man, who bestows upon us the Characters and Qualities of others; which perhaps suit us as ill and were as little design'd for our wearing, as their Cloaths. Instead of going out of our own complectional Nature into that of others, 'twere a better and more laudable Industry to improve our own, and instead of a miserable Copy become a good Original; for there is no Temper, no Disposition so rude and untractable, but may in its own peculiar Cast and Turn be brought to some agreeable Use in Conversation, or in the Affairs of Life.
A
Person of a rougher Deportment, and less tied up to the usual Ceremonies of Behaviour, will, like
Manly
in the Play
, please by the Grace which Nature gives to every Action wherein she is complied with; the Brisk and Lively will not want their Admirers, and even a more reserved and melancholy Temper may at some times be agreeable.
When there is not Vanity enough awake in a Man to undo him, the Flatterer stirs up that dormant Weakness, and inspires him with Merit enough to be a Coxcomb. But if Flattery be the most sordid Act that can be complied with, the Art of Praising justly is as commendable: For 'tis laudable to praise well; as Poets at one and the same time give Immortality, and receive it themselves for a Reward: Both are pleased, the one whilst he receives the Recompence of Merit, the other whilst he shews he knows now to discern it; but above all, that Man is happy in this Art, who, like a skilful Painter, retains the Features and Complection, but still softens the Picture into the most agreeable Likeness.
There can hardly, I believe, be imagin'd a more desirable Pleasure, than that of Praise unmix'd with any Possibility of Flattery. Such was that which
Germanicus
enjoyed, when, the Night before a Battle, desirous of some sincere Mark of the Esteem of his Legions for him, he is described by
Tacitus
listening in a Disguise to the Discourse of a Soldier, and wrapt up in the Fruition of his Glory, whilst with an undesigned Sincerity they praised his noble and majestick Mien, his Affability, his Valour, Conduct, and Success in War. How must a Man have his Heart full-blown with Joy in such an Article of Glory as this? What a Spur and Encouragement still to proceed in those Steps which had already brought him to so pure a Taste of the greatest of mortal Enjoyments?
It sometimes happens, that even Enemies and envious Persons bestow the sincerest Marks of Esteem when they least design it. Such afford a greater Pleasure, as extorted by Merit, and freed from all Suspicion of Favour or Flattery. Thus it is with
Malvolio
; he has Wit, Learning, and Discernment, but temper'd with an Allay of Envy, Self-Love and Detraction:
Malvolio
turns pale at the Mirth and good Humour of the Company, if it center not in his Person; he grows jealous and displeased when he ceases to be the only Person admired, and looks upon the Commendations paid to another as a Detraction from his Merit, and an Attempt to lessen the Superiority he affects; but by this very Method, he bestows such Praise as can never be suspected of Flattery. His Uneasiness and Distastes are so many sure and certain Signs of another's Title to that Glory he desires, and has the Mortification to find himself not possessed of.
A
good
Name is fitly compared to a precious Ointment
, and when we are praised with Skill and Decency, 'tis indeed the most agreeable Perfume, but if too strongly admitted into a Brain of a less vigorous and happy Texture, 'twill, like too strong an Odour, overcome the Senses, and prove pernicious to those Nerves 'twas intended to refresh. A generous Mind is of all others the most sensible of Praise and Dispraise; and a noble Spirit is as much invigorated with its due Proportion of Honour and Applause, as 'tis depressed by Neglect and Contempt: But 'tis only Persons far above the common Level who are thus affected with either of these Extreams; as in a Thermometer, 'tis only the purest and most sublimated Spirit that is either contracted or dilated by the Benignity or Inclemency of the Season.
Mr. Spectator, 'The Translations which you have lately given us from the Greek, in some of your last Papers, have been the Occasion of my looking into some of those Authors; among whom I chanced on a Collection of Letters which pass under the Name of Aristænetus. Of all the Remains of Antiquity, I believe there can be Nothing produc'd of an Air so gallant and polite; each Letter contains a little Novel or Adventure, which is told with all the Beauties of Language and heightened with a Luxuriance of Wit. There are several of them translated3, but with such wide Deviations from the Original, and in a Style so far differing from the Authors, that the Translator seems rather to have taken Hints for the expressing his own Sense and Thoughts, than to have endeavoured to render those of Aristænetus. In the following Translation, I have kept as near the Meaning of the Greek as I could, and have only added a few Words to make the Sentences in English fit together a little better than they would otherwise have done. The Story seems to be taken from that of Pygmalion and the Statue in Ovid: Some of the Thoughts are of the same Turn, and the whole is written in a kind of Poetical Prose.
Philopinax to Chromation. "Never was Man more overcome with so fantastical a Passion as mine. I have painted a beautiful Woman, and am despairing, dying for the Picture. My own Skill has undone me; 'tis not the Dart of Venus, but my own Pencil has thus wounded me. Ah me! with what Anxiety am I necessitated to adore my own Idol? How miserable am I, whilst every one must as much pity the Painter as he praises the Picture, and own my Torment more than equal to my Art. But why do I thus complain? Have there not been more unhappy and unnatural Passions than mine? Yes, I have seen the Representations of Phædra, Narcissus, and Pasiphæ. Phædra was unhappy in her Love; that of Pasiphæ was monstrous; and whilst the other caught at his beloved Likeness, he destroyed the watery Image, which ever eluded his Embraces. The Fountain represented Narcissus to himself, and the Picture both that and him, thirsting after his adored Image. But I am yet less unhappy, I enjoy her Presence continually, and if I touch her, I destroy not the beauteous Form, but she looks pleased, and a sweet Smile sits in the charming Space which divides her Lips. One would swear that Voice and Speech were issuing out, and that one's Ears felt the melodious Sound. How often have I, deceived by a Lover's Credulity, hearkned if she had not something to whisper me? and when frustrated of my Hopes, how often have I taken my Revenge in Kisses from her Cheeks and Eyes, and softly wooed her to my Embrace, whilst she (as to me it seem'd) only withheld her Tongue the more to inflame me. But, Madman that I am, shall I be thus taken with the Representation only of a beauteous Face, and flowing Hair, and thus waste myself and melt to Tears for a Shadow? Ah, sure 'tis something more, 'tis a Reality! for see her Beauties shine out with new Lustre, and she seems to upbraid me with such unkind Reproaches. Oh may I have a living Mistress of this Form, that when I shall compare the Work of Nature with that of Art, I may be still at a loss which to choose, and be long perplex'd with the pleasing Uncertainty.
T.
Footnote 1:
Wycherley's
Plain Dealer
.
Footnote 2:
Eccles
, vii. I.
Footnote 3:
In a volume of translated
Letters on Wit, Politicks, and Morality,
edited by Abel Boyer, in 1701. The letters ascribed to Aristænetus of Nicer in Bithynis, who died A.D. 358, but which were written after the fifth century, were afterwards translated as
Letters of Love and Gallantry, written in Greek by Aristænetus.
This volume, 12mo (1715), was dedicated to Eustace Budgell, who is named in the Preface as the author of the
Spectator
papers signed X.
Bella, horrida bella! Virg.
I have sometimes amused myself with considering the several Methods of managing a Debate which have obtained m the World.
The first Races of Mankind used to dispute, as our ordinary People do now-a-days, in a kind of wild Logick, uncultivated by Rules of Art.
Socrates
introduced a catechetical Method of Arguing. He would ask his Adversary Question upon Question, till he had convinced him out of his own Mouth that his Opinions were wrong. This Way of Debating drives an Enemy up into a Corner, seizes all the Passes through which he can make an Escape, and forces him to surrender at Discretion.
Aristotle
changed this Method of Attack, and invented a great Variety of little Weapons, call'd Syllogisms. As in the
Socratick
Way of Dispute you agree to every thing which your Opponent advances, in the
Aristotelick
you are still denying and contradicting some Part or other of what he says.
Socrates
conquers you by Stratagem,
Aristotle
by Force: The one takes the Town by Sap, the other Sword in Hand.
The Universities of
Europe
, for many Years, carried on their Debates by Syllogism, insomuch that we see the Knowledge of several Centuries laid out into Objections and Answers, and all the good Sense of the Age cut and minced into almost an Infinitude of Distinctions.
When our Universities found that there was no End of Wrangling this Way, they invented a kind of Argument, which is not reducible to any Mood or Figure in
Aristotle
. It was called the
Argumentum Basilinum
(others write it
Bacilinum
or
Baculinum
) which is pretty well express'd in our
English
Word
Club-Law
. When they were not able to confute their Antagonist, they knock'd him down. It was their Method in these polemical Debates, first to discharge their Syllogisms, and afterwards to betake themselves to their Clubs, till such Time as they had one Way or other confounded their Gainsayers.
There
is in
Oxford
a narrow
Defile
, (to make use of a military Term) where the Partizans used to encounter, for which Reason it still retains the Name of
Logic-Lane
. I
have
heard an old Gentleman, a Physician, make his Boasts, that when he was a young Fellow he marched several Times at the Head of a Troop of
Scotists,
and cudgel'd a Body of
Smiglesians
half the length of
High-street
, 'till they had dispersed themselves for Shelter into their respective Garrisons.
This
Humour, I find, went very far in
Erasmus's
Time. For that Author tells us
, That upon the Revival of
Greek
Letters, most of the Universities in
Europe
were divided into
Greeks
and
Trojans
. The latter were those who bore a mortal Enmity to the Language of the
Grecians
, insomuch that if they met with any who understood it, they did not fail to treat him as a Foe.
Erasmus
himself had, it seems, the Misfortune to fall into the Hands of a Party of
Trojans
, who laid him on with so many Blows and Buffets that he never forgot their Hostilities to his dying Day.
There is a way of managing an Argument not much unlike the former, which is made use of by States and Communities, when they draw up a hundred thousand Disputants on each Side, and convince one another by Dint of Sword.
A
certain Grand Monarch
was so sensible of his Strength in this way of Reasoning, that he writ upon his Great Guns—
Ratio ultima Regum, The Logick of Kings
; but, God be thanked, he is now pretty well baffled at his own Weapons. When
one
was to do with a Philosopher of this kind, one should remember the old Gentleman's Saying, who had been engaged in an Argument with one of the
Roman
Emperors
. Upon his Friend's telling him, That he wonder'd he would give up the Question, when he had visibly the Better of the Dispute;
I am never asham'd
, says he,
to be confuted by one who is Master of fifty Legions
.
I
shall
but just mention another kind of Reasoning, which may be called arguing by Poll; and another which is of equal Force, in which Wagers are made use of as Arguments, according to the celebrated Line in
Hudibras
.
But the most notable way of managing a Controversy, is that which we may call
Arguing by Torture
.
This
is a Method of Reasoning which has been made use of with the poor Refugees, and which was so fashionable in our Country during the Reign of Queen
Mary
, that in a Passage of an Author quoted by Monsieur
Bayle
it is said the Price of Wood was raised in
England
, by reason of the Executions that were made in
Smithfield
.
These
Disputants convince their Adversaries with a
Sorites
, commonly called a Pile of Faggots. The Rack is also a kind of Syllogism which has been used with good Effect, and has made Multitudes of Converts. Men were formerly disputed out of their Doubts, reconciled to Truth by Force of Reason, and won over to Opinions by the Candour, Sense and Ingenuity of those who had the Right on their Side; but this Method of Conviction operated too slowly. Pain was found to be much more enlightning than Reason. Every Scruple was looked upon as Obstinacy, and not to be removed but by several Engines invented for that Purpose. In a Word, the Application of Whips, Racks, Gibbets, Gallies, Dungeons, Fire and Faggot, in a Dispute, may be look'd upon as Popish Refinements upon the old Heathen Logick.
There is another way of Reasoning which seldom fails, tho' it be of a quite different Nature to that I have last mentioned. I mean, convincing a Man by ready Money, or as it is ordinarily called, bribing a Man to an Opinion. This Method has often proved successful, when all the others have been made use of to no purpose. A Man who is furnished with Arguments from the Mint, will convince his Antagonist much sooner than one who draws them from Reason and Philosophy. Gold is a wonderful Clearer of the Understanding; it dissipates every Doubt and Scruple in an Instant; accommodates itself to the meanest Capacities; silences the Loud and Clamorous, and brings over the most Obstinate and Inflexible.
Philip of Macedon
was a Man of most invincible Reason this Way. He refuted by it all the Wisdom of
Athens
, confounded their Statesmen, struck their Orators dumb, and at length argued them out of all their Liberties.
Having here touched upon the several Methods of Disputing, as they have prevailed in different Ages of the World, I shall very suddenly give my Reader an Account of the whole Art of Cavilling; which shall be a full and satisfactory Answer to all such Papers and Pamphlets as have yet appeared against the
Spectator
.
C.
Footnote 1:
Defile
Footnote 2:
The followers of the famous scholastic philosopher, Duns Scotus (who taught at Oxford and died in 1308), were Realists, and the Scotists were as Realists opposed to the Nominalists, who, as followers of Thomas Aquinas, were called Thomists. Abuse, in later time, of the followers of Duns gave its present sense to the word Dunce.
Footnote 3:
The followers of Martin Simglecius a Polish Jesuit, who taught Philosophy for four years and Theology for ten years at Vilna, in Lithuania, and died at Kalisch in 1618. Besides theological works he published a book of Disputations upon Logic.
Footnote 4:
Erasm.
Epist
.
Footnote 5:
Louis XIV.
Footnote 6:
Adrian, cited in Bacon's
Apophthegms
.
Footnote 7:
Hudibras, Pt. II. c. i, v. 297. See [Volume 1 links:
to
. ]
Footnote 8:
And. Ammonius in Bayle's
Life
of him, but the saying was of the reign of Henry VIII.
Footnote 9:
A Sorites, in Logic,—from
a heap—is a pile of syllogisms so compacted that the conclusion of one serves as a premiss to the next.
—Aliter not fit, Avite, liber. Mart. Mr. Spectator, I am of one of the most genteel Trades in the City, and understand thus much of liberal Education, as to have an ardent Ambition of being useful to Mankind, and to think That the chief End of Being as to this Life. I had these good Impressions given me from the handsome Behaviour of a learned, generous, and wealthy Man towards me when I first began the World. Some Dissatisfaction between me and my Parents made me enter into it with less Relish of Business than I ought; and to turn off this Uneasiness I gave my self to criminal Pleasures, some Excesses, and a general loose Conduct. I know not what the excellent Man above-mentioned saw in me, but he descended from the Superiority of his Wisdom and Merit, to throw himself frequently into my Company. This made me soon hope that I had something in me worth cultivating, and his Conversation made me sensible of Satisfactions in a regular Way, which I had never before imagined. When he was grown familiar with me, he opened himself like a good Angel, and told me, he had long laboured to ripen me into a Preparation to receive his Friendship and Advice, both which I should daily command, and the Use of any Part of his Fortune, to apply the Measures he should propose to me, for the Improvement of my own. I assure you, I cannot recollect the Goodness and Confusion of the good Man when he spoke to this Purpose to me, without melting into Tears; but in a word, Sir, I must hasten to tell you, that my Heart burns with Gratitude towards him, and he is so happy a Man, that it can never be in my Power to return him his Favours in Kind, but I am sure I have made him the most agreeable Satisfaction I could possibly, in being ready to serve others to my utmost Ability, as far as is consistent with the Prudence he prescribes to me. Dear Mr. Spectator, I do not owe to him only the good Will and Esteem of my own Relations, (who are People of Distinction) the present Ease and Plenty of my Circumstances, but also the Government of my Passions, and Regulation of my Desires. I doubt not, Sir, but in your Imagination such Virtues as these of my worthy Friend, bear as great a Figure as Actions which are more glittering in the common Estimation. What I would ask of you, is to give us a whole Spectator upon Heroick Virtue in common Life, which may incite Men to the same generous Inclinations, as have by this admirable Person been shewn to, and rais'd in, Sir, Your most humble Servant. Mr. Spectator, I am a Country Gentleman, of a good plentiful Estate, and live as the rest of my Neighbours with great Hospitality. I have been ever reckoned among the Ladies the best Company in the World, and have Access as a sort of Favourite. I never came in Publick but I saluted them, tho' in great Assemblies, all round, where it was seen how genteelly I avoided hampering my Spurs in their Petticoats, while I moved amongst them; and on the other side how prettily they curtsied and received me, standing in proper Rows, and advancing as fast as they saw their Elders, or their Betters, dispatch'd by me. But so it is, Mr. Spectator, that all our good Breeding is of late lost by the unhappy Arrival of a Courtier, or Town Gentleman, who came lately among us: This Person where-ever he came into a Room made a profound Bow, and fell back, then recovered with a soft Air, and made a Bow to the next, and so to one or two more, and then took the Gross of the Room, by passing by them in a continued Bow till he arrived at the Person he thought proper particularly to entertain. This he did with so good a Grace and Assurance, that it is taken for the present Fashion; and there is no young Gentlewoman within several Miles of this Place has been kissed ever since his first Appearance among us. We Country Gentlemen cannot begin again and learn these fine and reserved Airs; and our Conversation is at a Stand, till we have your Judgment for or against Kissing, by way of Civility or Salutation; which is impatiently expected by your Friends of both Sexes, but by none so much as Your humble Servant, Rustick Sprightly. December 3, 1711. Mr. Spectator, I was the other Night at Philaster1, where I expected to hear your famous Trunk-maker, but was happily disappointed of his Company, and saw another Person who had the like Ambition to distinguish himself in a noisy manner, partly by Vociferation or talking loud, and partly by his bodily Agility. This was a very lusty Fellow, but withal a sort of Beau, who getting into one of the Side-boxes on the Stage before the Curtain drew, was disposed to shew the whole Audience his Activity by leaping over the Spikes; he pass'd from thence to one of the entering Doors, where he took Snuff with a tolerable good Grace, display'd his fine Cloaths, made two or three feint Passes at the Curtain with his Cane, then faced about and appear'd at t'other Door: Here he affected to survey the whole House, bow'd and smil'd at random, and then shew'd his Teeth, which were some of them indeed very white: After this he retired behind the Curtain, and obliged us with several Views of his Person from every Opening. During the Time of Acting, he appear'd frequently in the Prince's Apartment, made one at the Hunting-match, and was very forward in the Rebellion. If there were no Injunctions to the contrary, yet this Practice must be confess'd to diminish the Pleasure of the Audience, and for that Reason presumptuous and unwarrantable: But since her Majesty's late Command has made it criminal2, you have Authority to take Notice of it. Sir, Your humble Servant, Charles Easy.
T.
Footnote 1:
Beaumont and Fletcher's
Philaster
had been acted on the preceding Friday, Nov. 30. The Hunt is in the Fourth Act, the Rebellion in the Fifth.
Footnote 2:
At this time there had been added to the playbills the line
By her Majesty's Command no Person is to be admitted behind the Scenes.
—Semperque relinqui Sola sibi, semper longam incomitata videtur Ire viam— Virg. Mr. Spectator, Though you have considered virtuous Love inmost of its Distresses, I do not remember that you have given us any Dissertation upon the Absence of Lovers, or laid down any Methods how they should support themselves under those long Separations which they are sometimes forced to undergo. I am at present in this unhappy Circumstance, having parted with the best of Husbands, who is abroad in the Service of his Country, and may not possibly return for some Years. His warm and generous Affection while we were together, with the Tenderness which he expressed to me at parting, make his Absence almost insupportable. I think of him every Moment of the Day, and meet him every Night in my Dreams. Every thing I see puts me in mind of him. I apply myself with more than ordinary Diligence to the Care of his Family and his Estate; but this, instead of relieving me, gives me but so many Occasions of wishing for his Return. I frequent the Rooms where I used to converse with him, and not meeting him there, sit down in his Chair, and fall a weeping. I love to read the Books he delighted in, and to converse with the Persons whom he esteemed. I visit his Picture a hundred times a Day, and place myself over-against it whole Hours together. I pass a great part of my Time in the Walks where I used to lean upon his Arm, and recollect in my Mind the Discourses which have there passed between us: I look over the several Prospects and Points of View which we used to survey together, fix my Eye upon the Objects which he has made me take notice of, and call to mind a thousand [agreeable] Remarks which he has made on those Occasions. I write to him by every Conveyance, and contrary to other People, am always in good Humour when an East-Wind blows, because it seldom fails of bringing me a Letter from him. Let me entreat you, Sir, to give me your Advice upon this Occasion, and to let me know how I may relieve my self in this my Widowhood. I am, Sir, Your most humble Servant, Asteria.
Absence is what the Poets call Death in Love, and has given Occasion to abundance of beautiful Complaints in those Authors who have treated of this Passion in Verse.
Ovid's
Epistles are full of
them
.
Otway's Monimia
talks very tenderly upon this Subject
.
It was not kind To leave me like a Turtle, here alone, To droop and mourn the Absence of my Mate. When thou art from me, every Place is desert: And I, methinks, am savage and forlorn. Thy Presence only 'tis can make me blest, Heal my unquiet Mind, and tune my Soul.
The Consolations of Lovers on these Occasions are very extraordinary. Besides those mentioned by
Asteria
, there are many other Motives of Comfort, which are made use of by absent Lovers.
I remember in one of
Scudery's
Romances, a Couple of honourable Lovers agreed at their parting to set aside one half Hour in the Day to think of each other during a tedious Absence. The Romance tells us, that they both of them punctually observed the Time thus agreed upon; and that whatever Company or Business they were engaged in, they left it abruptly as soon as the Clock warned them to retire. The Romance further adds, That the Lovers expected the Return of this stated Hour with as much Impatience, as if it had been a real Assignation, and enjoyed an imaginary Happiness that was almost as pleasing to them as what they would have found from a real Meeting. It was an inexpressible Satisfaction to these divided Lovers, to be assured that each was at the same time employ'd in the same kind of Contemplation, and making equal Returns of Tenderness and Affection.
If I may be allowed to mention a more serious Expedient for the alleviating of Absence, I shall take notice of one which I have known two Persons practise, who joined Religion to that Elegance of Sentiments with which the Passion of Love generally inspires its Votaries. This was, at the Return of such an Hour, to offer up a certain Prayer for each other, which they had agreed upon before their Parting. The Husband, who is a Man that makes a Figure in the polite World, as well as in his own Family, has often told me, that he could not have supported an Absence of three Years without this Expedient.