It has been remarked, that he has not yet exerted himself with Vigour
this Season. He sometimes plies at the Opera; and upon
Nicolini's
first Appearance, was said to have demolished three Benches in the Fury
of his Applause.
has broken half a dozen Oaken Plants upon
Dogget
and seldom goes away from a Tragedy of
Shakespear
, without leaving
the Wainscot extremely shattered.
The Players do not only connive at his obstreperous Approbation, but
very cheerfully repair at their own Cost whatever Damages he makes. They
had once a Thought of erecting a kind of Wooden Anvil for his Use that
should be made of a very sounding Plank, in order to render his Stroaks
more deep and mellow; but as this might not have been distinguished from
the Musick of a Kettle-Drum, the Project was laid aside.
In the
while, I cannot but take notice of the great Use it is to an
Audience, that a Person should thus preside over their Heads like the
Director of a Consort, in order to awaken their Attention, and beat time
to their Applauses; or, to raise my Simile, I have sometimes fancied the
Trunk-maker in the upper Gallery to be like
Virgils
Ruler of the
Wind, seated upon the Top of a Mountain, who, when he struck his Sceptre
upon the Side of it, roused an Hurricane, and set the whole Cavern in an
Uproar
.
It is certain, the Trunk-maker has saved many a good Play, and brought
many a graceful Actor into Reputation, who would not otherwise have been
taken notice of. It is very visible, as the Audience is not a little
abashed, if they find themselves betrayed into a Clap, when their Friend
in the upper Gallery does not come into it; so the Actors do not value
themselves upon the Clap, but regard it as a meer
Brutum fulmen
, or
empty Noise, when it has not the Sound of the Oaken Plant in it. I know
it has been given out by those who are Enemies to the Trunk-maker, that
he has sometimes been bribed to be in the Interest of a bad Poet, or a
vicious Player; but this is a Surmise which has no Foundation: his
Stroaks are always just, and his Admonitions seasonable; he does not
deal about his Blows at Random, but always hits the right Nail upon the
.
The
inexpressible Force wherewith he lays them on,
sufficiently shows the Evidence and Strength of his Conviction. His Zeal
for a good Author is indeed outrageous, and breaks down every Fence and
Partition, every Board and Plank, that stands within the Expression of
his Applause.
As I do not care for terminating my Thoughts in barren Speculations, or
in Reports of pure Matter of Fact, without drawing something from them
for the Advantage of my Countrymen, I shall take the Liberty to make an
humble Proposal, that whenever the Trunk-maker shall depart this Life,
or whenever he shall have lost the Spring of his Arm by Sickness, old
Age, Infirmity, or the like, some able-bodied Critick should be advanced
to this Post, and have a competent Salary settled on him for Life, to be
furnished with Bamboos for Operas, Crabtree-Cudgels for Comedies, and
Oaken Plants for Tragedy, at the publick Expence. And to the End that
this Place should be always disposed of according to Merit, I would have
none preferred to it, who has not given convincing Proofs both of a
sound Judgment and a strong Arm, and who could not, upon Occasion,
either knock down an Ox, or write a Comment upon
Horace's
Art of
Poetry. In short, I would have him a due Composition of
Hercules
and
Apollo
, and so rightly qualified for this important Office, that the
Trunk-maker may not be missed by our Posterity.
C.
Thomas Doggett, an excellent comic actor, who was for many
years joint-manager with Wilkes and Cibber, died in 1721, and bequeathed
the Coat and Badge that are rowed for by Thames Watermen every first of
August, from London Bridge to Chelsea.
Æneid
I. 85.
That.
Contents
|
Friday, November 30, 1711 |
Steele |
—Dare Jura maritis.
Hor.
translation
Mr.
Spectator,
'You have not spoken in so direct a manner upon the Subject of
Marriage as that important Case deserves. It
would not be improper to
observe upon the Peculiarity in the Youth of
Great Britain, of
railing and laughing at that Institution; and when they fall into it,
from a profligate Habit of Mind, being insensible of the
Satisfaction1 in that Way of Life, and treating their Wives with the most
barbarous Disrespect.
'Particular Circumstances and Cast of Temper, must teach a Man the
Probability of mighty Uneasinesses in that State, (for unquestionably
some there are whose very Dispositions are strangely averse to
conjugal Friendship;) but no one, I believe, is by his own natural
Complexion prompted to teaze and torment another for no Reason but
being nearly allied to him: And can there be any thing more base, or
serve to sink a Man so much below his own distinguishing
Characteristick, (I mean Reason) than returning Evil for Good in so
open a Manner, as that of treating an helpless Creature with
Unkindness, who has had so good an Opinion of him as to believe what
he said relating to one of the greatest Concerns of Life, by
delivering her Happiness in this World to his Care and Protection?
Must not that Man be abandoned even to all manner of Humanity, who can
deceive a Woman with Appearances of Affection and Kindness, for no
other End but to torment her with more Ease and Authority? Is any
Thing more unlike a Gentleman, than when his Honour is engaged for the
performing his Promises, because nothing but that can oblige him to
it, to become afterwards false to his Word, and be alone the Occasion
of Misery to one whose Happiness he but lately pretended was dearer to
him than his own? Ought such a one to be trusted in his common
Affairs? or treated but as one whose Honesty consisted only in his
Incapacity of being otherwise?
'There is one Cause of this Usage no less absurd than common, which
takes place among the more unthinking Men: and that is the Desire to
appear to their Friends free and at Liberty,
and without those
Trammels they have so much ridiculed.
To avoid2 this they fly
into the other Extream, and grow Tyrants that they may seem Masters.
Because an uncontroulable Command of their own Actions is a certain
Sign of entire Dominion, they won't so much as recede from the
Government even in one Muscle, of their Faces. A kind Look they
believe would be fawning, and a civil Answer yielding the Superiority.
To this must we attribute an Austerity they betray in every Action:
What but this can put a Man out of Humour in his Wife's Company, tho'
he is so distinguishingly pleasant every where else? The Bitterness of
his Replies, and the Severity of his Frowns to the tenderest of Wives,
clearly demonstrate, that an ill-grounded Fear of being thought too
submissive, is at the Bottom of this, as I am willing to call it,
affected Moroseness; but if it be such only, put on to convince his
Acquaintance of his entire Dominion, let him take Care of the
Consequence, which will be certain, and worse than the present Evil;
his seeming Indifference will by Degrees grow into real Contempt, and
if it doth not wholly alienate the Affections of his Wife for ever
from him, make both him and her more miserable than if it really did
so.
However inconsistent it may appear, to be thought a well-bred Person
has no small Share in this clownish Behaviour: A Discourse therefore
relating to good Breeding towards a loving and a tender Wife, would be
of great Use to this Sort of Gentlemen. Could you but once convince
them, that to be civil at least is not beneath the Character of a
Gentleman, nor even tender Affection towards one who would make it
reciprocal, betrays any Softness or Effeminacy that the most masculine
Disposition need be ashamed of; could you satisfy them of the
Generosity of voluntary Civility, and the Greatness of Soul that is
conspicuous in Benevolence without immediate Obligations; could you
recommend to People's Practice the Saying of the Gentleman quoted in
one of your Speculations,
That he thought it incumbent upon him to
make the Inclinations of a Woman of Merit go along with her Duty:
Could you, I say, perswade these Men of the Beauty and Reasonableness
of this Sort of Behaviour, I have so much Charity for some of them at
least, to believe you would convince them of a Thing they are only
ashamed to allow: Besides, you would recommend that State in its
truest, and consequently its most agreeable Colours; and the Gentlemen
who have for any Time been such professed Enemies to it, when Occasion
should serve, would return you their Thanks for assisting their
Interest in prevailing over their Prejudices. Marriage in general
would by this Means be a more easy and comfortable Condition; the
Husband would be no where so well satisfied as in his own Parlour, nor
the Wife so pleasant as in the Company of her Husband: A Desire of
being agreeable in the Lover would be increased in the Husband, and
the Mistress be more amiable by becoming the Wife. Besides all which,
I am apt to believe we should find the Race of Men grow wiser as their
Progenitors grew kinder, and the Affection of the Parents would be
conspicuous in the Wisdom of their Children; in short, Men would in
general be much better humoured than they are, did not they so
frequently exercise the worst Turns of their Temper where they ought
to exert the best.
MR.
Spectator,
I
am a Woman who left the Admiration of this whole Town, to throw
myself (
for3 Love of Wealth) into the Arms of a Fool. When I
married him, I could have had any one of several Men of Sense who
languished for me; but my Case is just. I believed my superior
Understanding would form him into a tractable Creature. But, alas, my
Spouse has Cunning and Suspicion, the inseparable Companions of little
Minds; and every Attempt I make to divert, by putting on an agreeable
Air, a sudden Chearfulness, or kind Behaviour, he looks upon as the
first Act towards an Insurrection against his undeserved Dominion over
me. Let every one who is still to chuse, and hopes to govern a Fool,
remember
Tristissa.
St. Martins, November 25.
Mr.
Spectator,
This is to complain of an evil Practice which I think very well
deserves a Redress, though you have not as yet taken any Notice of it:
If you mention it in your Paper, it may perhaps have a very good
Effect. What I mean is the Disturbance some People give to others at
Church, by their Repetition of the Prayers after the Minister, and
that not only in the Prayers, but also the Absolution and the
Commandments fare no better, winch are in a particular Manner the
Priest's Office: This I have known done in so audible a manner, that
sometimes their Voices have been as loud as his. As little as you
would think it, this is frequently done by People seemingly devout.
This irreligious Inadvertency is a Thing extremely offensive: But I do
not recommend it as a Thing I give you Liberty to ridicule, but hope
it may be amended by the bare Mention.
Sir, Your very humble Servant,
T. S.
T.
Satisfactions
For this Reason should they appear the least like what
they were so much used to laugh at, they would become the Jest of
themselves, and the Object of that Raillery they formerly bestowed on
others. To avoid &c.
by
, and in first reprint.
Contents
|
Saturday, December 1, 1711 |
Addison |
Visu carentem magna pars veri latet.
Senec. in
Œdip.
translation
It is very reasonable to believe, that Part of the Pleasure which happy
Minds shall enjoy in a future State, will arise from an enlarged
Contemplation of the Divine Wisdom in the Government of the World, and a
Discovery of the secret and amazing Steps of Providence, from the
Beginning to the End of Time. Nothing seems to be an Entertainment more
adapted to the Nature of Man, if we consider that Curiosity is one of
the strongest and most lasting Appetites implanted in us, and that
Admiration is one of our most pleasing Passions; and what a perpetual
Succession of Enjoyments will be afforded to both these, in a Scene so
large and various as shall then be laid open to our View in the Society
of superior Spirits, who perhaps will join with us in so delightful a
Prospect!
It is not impossible, on the contrary, that Part of the Punishment of
such as are excluded from Bliss, may consist not only in their being
denied this Privilege, but in having their Appetites at the same time
vastly encreased, without any Satisfaction afforded to them. In these,
the vain Pursuit of Knowledge shall, perhaps, add to their Infelicity,
and bewilder them into Labyrinths of Error, Darkness, Distraction and
Uncertainty of every thing but their own evil State.
Milton
has thus
represented the fallen Angels reasoning together in a kind of Respite
from their Torments, and creating to themselves a new Disquiet amidst
their very Amusements; he could not properly have described the Sports
of condemned Spirits, without that Cast of Horror and Melancholy he has
so judiciously mingled with them.
Others apart sate on a Hill retired,
In Thoughts more elevate, and reason'd high
Of Providence, Foreknowledge, Will, and Fate,
First Fate, Freewill, Foreknowledge absolute,
And found no End in wandring Mazes lost.1
In our present Condition, which is a middle State, our Minds are, as it
were, chequered with Truth and Falshood; and as our Faculties are
narrow, and our Views imperfect, it is impossible but our Curiosity must
meet with many Repulses. The Business of Mankind in this Life being
rather to act than to know, their Portion of Knowledge is dealt to them
accordingly.
From hence it is, that the Reason of the Inquisitive has so long been
exercised with Difficulties, in accounting for the promiscuous
Distribution of Good and Evil to the Virtuous and the Wicked in this
World.
hence come all those pathetical Complaints of so many
tragical Events, which happen to the Wise and the Good; and of such
surprising Prosperity, which is often the Lot
` of the Guilty and the
Foolish; that Reason is sometimes puzzled, and at a loss what to
pronounce upon so mysterious a Dispensation.
Plato
expresses his Abhorrence of some Fables of the Poets, which seem
to reflect on the Gods as the Authors of Injustice; and lays it down as
a Principle, That whatever is permitted to befal a just Man, whether
Poverty, Sickness, or any of those Things which seem to be Evils, shall
either in Life or Death conduce to his Good. My Reader will observe how
agreeable this Maxim is to what we find delivered by a greater
Authority.
Seneca
written a Discourse purposely on this
Subject
, in which he takes Pains, after the Doctrine of the
Stoicks
, to shew that Adversity is not in itself an Evil; and mentions
a noble Saying of
Demetrius
, That
nothing would be more unhappy than
a Man who had never known Affliction
. He compares Prosperity to the
Indulgence of a fond Mother to a Child, which often proves his Ruin; but
the Affection of the Divine Being to that of a wise Father who would
have his Sons exercised with Labour, Disappointment, and Pain, that they
may gather Strength, and improve their Fortitude. On this Occasion the
Philosopher rises into the celebrated Sentiment, That there is not on
Earth a Spectator more worthy the Regard of a Creator intent on his
Works than a brave Man superior to his Sufferings; to which he adds,
That it must be a Pleasure to
Jupiter
himself to look down from
Heaven, and see
Cato
amidst the Ruins of his Country preserving his
Integrity.
This Thought will appear yet more reasonable, if we consider human Life
as a State of Probation, and Adversity as the Post of Honour in it,
assigned often to the best and most select Spirits.
But what I would chiefly insist on here, is, that we are not at present
in a proper Situation to judge of the Counsels by which Providence acts,
since but little arrives at our Knowledge, and even that little we
discern imperfectly; or according to the elegant Figure in Holy Writ,
We see but in part, and as in a Glass darkly .
It is to be considered, that Providence
in its Œconomy regards the whole System of Time and
Things together,
so that
we cannot discover the beautiful Connection
between Incidents which lie widely separated in Time, and by losing so
many Links of the Chain, our Reasonings become broken and imperfect.
Thus those Parts in the moral World which have not an absolute, may yet
have a relative Beauty, in respect of some other Parts concealed from
us, but open to his Eye before whom
Past, Present
, and
To come
, are
set together in one Point of View: and those Events, the Permission of
which seems now to accuse his Goodness, may in the Consummation of
Things both magnify his Goodness, and exalt his Wisdom. And this is
enough to check our Presumption, since it is in vain to apply our
Measures of Regularity to Matters of which we know neither the
Antecedents nor the Consequents, the Beginning nor the End.
I
relieve my Reader from this abstracted Thought, by relating here
a
Jewish
Tradition concerning
Moses
which seems to be a kind of
Parable, illustrating what I have last mentioned. That great Prophet, it
is said, was called up by a Voice from Heaven to the top of a Mountain;
where, in a Conference with the Supreme Being, he was permitted to
propose to him some Questions concerning his Administration of the
Universe.
the midst of this Divine
Colloquy
he was commanded to
look down on the Plain below. At the Foot of the Mountain there issued
out a clear Spring of Water, at which a Soldier alighted from his Horse
to drink. He was no sooner gone than a little Boy came to the same
Place, and finding a Purse of Gold which the Soldier had dropped, took
it up and went away with it. Immediately after this came an infirm old
Man, weary with Age and Travelling, and having quenched his Thirst, sat
down to rest himself by the Side of the Spring. The Soldier missing his
Purse returns to search for it, and demands it of the old Man, who
affirms he had not seen it, and appeals to Heaven in witness of his
Innocence.
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
.
Paradise Lost
, B. II. v. 557-561.
In Saturday's Spectator,
for
'reward'
read
'lot.'
Erratum in No.
.
De Constantia Sapientis
.
Since Providence, therefore
, and in 1st rep.
Henry More's
Divine Dialogues
.
Conference
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).
Contents
|
Monday, December 3, 1711 |
Steele |
Nequicquam populo bibulas donaveris Aures;
Respue quod non es
Persius,
Sat. 4.
translation
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.
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.