I am credibly informed that
Tom Tattle
passes for an impertinent
Fellow, that
Will Trippet
begins to be smoaked, and that
Frank
Smoothly
himself is within a Month of a Coxcomb, in case I think fit
to continue this Paper. For my part, as it is my Business in some
measure to detect such as would lead astray weak Minds by their false
Pretences to Wit and Judgment, Humour and Gallantry, I shall not fail to
lend the best Lights I am able to the fair Sex for the Continuation of
these their Discoveries.
By Mrs. Perry, whose sister, Miss Shepheard, has letters in
two later numbers,
and
. These ladies were descended from Sir
Fleetwood Shepheard.
Michael Dalton's
Country Justice
was first published in
1618. Joseph Mede's
Clavis Apocalyptica
, published in 1627, and
translated by Richard More in 1643, was as popular in the Pulpit as
The
Country Justice
on the Bench. The negotiations of Count d'Estrades were
from 1637 to 1662. The translation of
Bayle's Dictionary
had been
published by Tonson in 1610. Dr. William Wall's
History of Infant
Baptism
, published in 1705, was in its third edition.
Aurungzebe
was
by Dryden.
Mithridates
and
Theodosius
were by Lee.
Contents
Contents p.4
|
Saturday, June 16, 1711 |
Addison |
... Spatio brevi
Spem longam reseces: dum loquimur, fugerit Invida
Ætas: carpe Diem, quam minimum credula postero.
Hor.
all of us complain of the Shortness of Time, saith
Seneca
and yet have much more than we know what to do with. Our Lives, says he,
are spent either in doing nothing at all, or in doing nothing to the
Purpose, or in doing nothing that we ought to do: We are always
complaining our Days are few, and acting as though there would be no End
of them. That noble Philosopher has described our Inconsistency with our
selves in this Particular, by all those various Turns of Expression and
Thought which are peculiar to his Writings.
I often consider Mankind as wholly inconsistent with itself in a Point
that bears some Affinity to the former. Though we seem grieved at the
Shortness of Life in general, we are wishing every Period of it at an
end. The Minor longs to be at Age, then to be a Man of Business, then to
make up an Estate, then to arrive at Honours, then to retire. Thus
although the whole of Life is allowed by every one to be short, the
several Divisions of it appear long and tedious. We are for lengthening
our Span in general, but would fain contract the Parts of which it is
composed. The Usurer would be very well satisfied to have all the Time
annihilated that lies between the present Moment and next Quarter-day.
The Politician would be contented to lose three Years in his Life, could
he place things in the Posture which he fancies they will stand in after
such a Revolution of Time. The Lover would be glad to strike out of his
Existence all the Moments that are to pass away before the happy
Meeting. Thus, as fast as our Time runs, we should be very glad in most
Parts of our Lives that it ran much faster than it does. Several Hours
of the Day hang upon our Hands, nay we wish away whole Years: and travel
through Time as through a Country filled with many wild and empty
Wastes, which we would fain hurry over, that we may arrive at those
several little Settlements or imaginary Points of Rest which are
dispersed up and down in it.
If we divide the Life of most Men into twenty Parts, we shall find that
at least nineteen of them are meer Gaps and Chasms, which are neither
filled with Pleasure nor Business. I do not however include in this
Calculation the Life of those Men who are in a perpetual Hurry of
Affairs, but of those only who are not always engaged in Scenes of
Action; and I hope I shall not do an unacceptable Piece of Service to
these Persons, if I point out to them certain Methods for the filling up
their empty Spaces of Life. The Methods I shall propose to them are as
follow.
The first is the Exercise of Virtue, in the most general Acceptation of
the Word. That particular Scheme which comprehends the Social Virtues,
may give Employment to the most industrious Temper, and find a Man in
Business more than the most active Station of Life. To advise the
Ignorant, relieve the Needy, comfort the Afflicted, are Duties that fall
in our way almost every Day of our Lives. A Man has frequent
Opportunities of mitigating the Fierceness of a Party; of doing Justice
to the Character of a deserving Man; of softning the Envious, quieting
the Angry, and rectifying the Prejudiced; which are all of them
Employments suited to a reasonable Nature, and bring great Satisfaction
to the Person who can busy himself in them with Discretion.
There is another kind of Virtue that may find Employment for those
Retired Hours in which we are altogether left to our selves, and
destitute of Company and Conversation; I mean that Intercourse and
Communication which every reasonable Creature ought to maintain with the
great Author of his Being. The Man who lives under an habitual Sense of
the Divine Presence keeps up a perpetual Chearfulness of Temper, and
enjoys every Moment the Satisfaction of thinking himself in Company with
his dearest and best of Friends. The Time never lies heavy upon him: It
is impossible for him to be alone. His Thoughts and Passions are the
most busied at such Hours when those of other Men are the most unactive:
He no sooner steps out of the World but his Heart burns with Devotion,
swells with Hope, and triumphs in the Consciousness of that Presence
which every where surrounds him; or, on the contrary, pours out its
Fears, its Sorrows, its Apprehensions, to the great Supporter of its
Existence.
I have here only considered the Necessity of a Man's being Virtuous,
that he may have something to do; but if we consider further, that the
Exercise of Virtue is not only an Amusement for the time it lasts, but
that its Influence extends to those Parts of our Existence which lie
beyond the Grave, and that our whole Eternity is to take its Colour from
those Hours which we here employ in Virtue or in Vice, the Argument
redoubles upon us, for putting in Practice this Method of passing away
our Time.
When a Man has but a little Stock to improve, and has opportunities of
turning it all to good Account, what shall we think of him if he suffers
nineteen Parts of it to lie dead, and perhaps employs even the twentieth
to his Ruin or Disadvantage? But because the Mind cannot be always in
its Fervours, nor strained up to a Pitch of Virtue, it is necessary to
find out proper Employments for it in its Relaxations.
The next Method therefore that I would propose to fill up our Time,
should be useful and innocent Diversions. I must confess I think it is
below reasonable Creatures to be altogether conversant in such
Diversions as are meerly innocent, and have nothing else to recommend
them, but that there is no Hurt in them. Whether any kind of Gaming has
even thus much to say for it self, I shall not determine; but I think it
is very wonderful to see Persons of the best Sense passing away a dozen
Hours together in shuffling and dividing a Pack of Cards, with no other
Conversation but what is made up of a few Game Phrases, and no other
Ideas but those of black or red Spots ranged together in different
Figures. Would not a man laugh to hear any one of this Species
complaining that Life is short.
The
Stage
might be made a perpetual Source of the most noble and
useful Entertainments, were it under proper Regulations.
But the Mind never unbends itself so agreeably as in the Conversation of
a well chosen Friend. There is indeed no Blessing of Life that is any
way comparable to the Enjoyment of a discreet and virtuous Friend. It
eases and unloads the Mind, clears and improves the Understanding,
engenders Thoughts and Knowledge, animates Virtue and good Resolution,
sooths and allays the Passions, and finds Employment for most of the
vacant Hours of Life.
Next to such an Intimacy with a particular Person, one would endeavour
after a more general Conversation with such as are able to entertain and
improve those with whom they converse, which are Qualifications that
seldom go asunder.
There are many other useful Amusements of Life, which one would
endeavour to multiply, that one might on all Occasions have Recourse to
something rather than suffer the mind to lie idle, or run adrift with
any Passion that chances to rise in it.
A Man that has a Taste of Musick, Painting, or Architecture, is like one
that has another Sense when compared with such as have no Relish of
those Arts. The Florist, the Planter, the Gardiner, the Husbandman, when
they are only as Accomplishments to the Man of Fortune, are great
Reliefs to a Country Life, and many ways useful to those who are
possessed of them.
But of all the Diversions of Life, there is none so proper to fill up
its empty Spaces as the reading of useful and entertaining Authors. But
this I shall only touch upon, because it in some Measure interferes with
the third Method, which I shall propose in another Paper, for the
Employment of our dead unactive Hours, and which I shall only mention in
general to be the Pursuit of Knowledge.
Epist. 49
, and in his
De Brevitate Vita
.
Contents
Contents p.4
|
Monday, June 18, 1711 |
Addison |
... Hoc est
Vivere bis, vita posse priore frui.
Mart.
The last Method which I proposed in my
Saturday's Paper
, for
filling up those empty Spaces of Life which are so tedious and
burdensome to idle People, is the employing ourselves in the Pursuit of
Knowledge.
remember
Mr. Boyle
speaking of a certain
Mineral, tells us, That a Man may consume his whole Life in the Study of
it, without arriving at the Knowledge of all its Qualities. The Truth of
it is, there is not a single Science, or any Branch of it, that might
not furnish a Man with Business for Life, though it were much longer
than it is.
I shall not here engage on those beaten Subjects of the Usefulness of
Knowledge, nor of the Pleasure and Perfection it gives the Mind, nor on
the Methods of attaining it, nor recommend any particular Branch of it,
all which have been the Topicks of many other Writers; but shall indulge
my self in a Speculation that is more uncommon, and may therefore
perhaps be more entertaining.
I have before shewn how the unemployed Parts of Life appear long and
tedious, and shall here endeavour to shew how those Parts of Life which
are exercised in Study, Reading, and the Pursuits of Knowledge, are long
but not tedious, and by that means discover a Method of lengthening our
Lives, and at the same time of turning all the Parts of them to our
Advantage.
.
Lock
observes
,
'That we get the Idea of Time, or Duration, by
reflecting on that Train of Ideas which succeed one another in our
Minds: That for this Reason, when we sleep soundly without dreaming, we
have no Perception of Time, or the Length of it whilst we sleep; and
that the Moment wherein we leave off to think, till the Moment we begin
to think again, seems to have no distance.'
To which the Author adds,
'And so I doubt not but it would be to a waking Man, if it were possible
for him to keep only one Idea in his Mind, without Variation, and the
Succession of others: And we see, that one who fixes his Thoughts very
intently on one thing, so as to take but little notice of the Succession
of Ideas that pass in his Mind whilst he is taken up with that earnest
Contemplation, lets slip out of his Account a good Part of that
Duration, and thinks that Time shorter than it is.'
We might carry this Thought further, and consider a Man as, on one Side,
shortening his Time by thinking on nothing, or but a few things; so, on
the other, as lengthening it, by employing his Thoughts on many
Subjects, or by entertaining a quick and constant Succession of Ideas.
Monsieur
Mallebranche
, in his
Enquiry after Truth
,
(which was published several Years before Mr.
Lock's Essay on Human
Understanding
) tells us, That it is possible some Creatures may think
Half an Hour as long as we do a thousand Years; or look upon that Space
of Duration which we call a Minute, as an Hour, a Week, a Month, or an
whole Age.
This Notion of Monsieur
Mallebranche
is capable of some little
Explanation from what I have quoted out of Mr.
Lock
; for if our Notion
of Time is produced by our reflecting on the Succession of Ideas in our
Mind, and this Succession may be infinitely accelerated or retarded, it
will follow, that different Beings may have different Notions of the
same Parts of Duration, according as their Ideas, which we suppose are
equally distinct in each of them, follow one another in a greater or
less Degree of Rapidity.
There is a famous Passage in the
Alcoran
, which looks as if
Mahomet
had been possessed of the Notion we are now speaking of.
is there
said
, That the Angel
Gabriel
took
Mahomet
Out of his Bed one
Morning to give him a Sight of all things in the Seven Heavens, in
Paradise, and in Hell, which the Prophet took a distinct View of; and
after having held ninety thousand Conferences with God, was brought back
again to his Bed. All this, says the
Alcoran
, was transacted in
so small a space of Time, that
Mahomet
at his Return found his
Bed still warm, and took up an Earthen Pitcher, (which was thrown down
at the very Instant that the Angel
Gabriel
carried him away)
before the Water was all spilt.
There is a very pretty Story in the
Turkish
Tales which relates
to this Passage of that famous Impostor, and bears some Affinity to the
Subject we are now upon. A Sultan of
Egypt
, who was an Infidel,
used to laugh at this Circumstance in
Mahomet's
Life, as what was
altogether impossible and absurd: But conversing one Day with a great
Doctor in the Law, who had the Gift of working Miracles, the Doctor told
him he would quickly convince him of the Truth of this Passage in the
History of Mahomet, if he would consent to do what he should desire of
him. Upon this the Sultan was directed to place himself by an huge Tub
of Water, which he did accordingly; and as he stood by the Tub amidst a
Circle of his great Men, the holy Man bid him plunge his Head into the
Water, and draw it up again: The King accordingly thrust his Head into
the Water, and at the same time found himself at the Foot of a Mountain
on a Sea-shore. The King immediately began to rage against his Doctor
for this Piece of Treachery and Witchcraft; but at length, knowing it
was in vain to be angry, he set himself to think on proper Methods for
getting a Livelihood in this strange Country: Accordingly he applied
himself to some People whom he saw at work in a Neighbouring Wood: these
People conducted him to a Town that stood at a little Distance from the
Wood, where, after some Adventures, he married a Woman of great Beauty
and Fortune. He lived with this Woman so long till he had by her seven
Sons and seven Daughters: He was afterwards reduced to great Want, and
forced to think of plying in the Streets as a Porter for his Livelihood.
One Day as he was walking alone by the Sea-side, being seized with many
melancholy Reflections upon his former and his present State of Life,
which had raised a Fit of Devotion in him, he threw off his Clothes with
a Design to wash himself, according to the Custom of the
Mahometans
, before he said his Prayers.
After his first Plunge into the Sea, he no sooner raised his Head above
the Water but he found himself standing by the Side of the Tub, with the
great Men of his Court about him, and the holy Man at his Side. He
immediately upbraided his Teacher for having sent him on such a Course
of Adventures, and betrayed him into so long a State of Misery and
Servitude; but was wonderfully surprised when he heard that the State he
talked of was only a Dream and Delusion; that he had not stirred from
the Place where he then stood; and that he had only dipped his Head into
the Water, and immediately taken it out again.
The
Mahometan
Doctor took this Occasion of instructing the
Sultan, that nothing was impossible with God; and that
He
, with
whom a Thousand Years are but as one Day, can, if he pleases, make a
single Day, nay a single Moment, appear to any of his Creatures as a
Thousand Years.
I shall leave my Reader to compare these Eastern Fables with the Notions
of those two great Philosophers whom I have quoted in this Paper; and
shall only, by way of Application, desire him to consider how we may
extend Life beyond its natural Dimensions, by applying our selves
diligently to the Pursuits of Knowledge.
The Hours of a wise Man are lengthened by his Ideas, as those of a Fool
are by his Passions: The Time of the one is long, because he does not
know what to do with it; so is that of the other, because he
distinguishes every Moment of it with useful or amusing Thought; or in
other Words, because the one is always wishing it away, and the other
always enjoying it.
How different is the View of past Life, in the Man who is grown old in
Knowledge and Wisdom, from that of him who is grown old in Ignorance and
Folly? The latter is like the Owner of a barren Country that fills his
Eye with the Prospect of naked Hills and Plains, which produce nothing
either profitable or ornamental; the other beholds a beautiful and
spacious Landskip divided into delightful Gardens, green Meadows,
fruitful Fields, and can scarce cast his Eye on a single Spot of his
Possessions, that is not covered with some beautiful Plant or Flower.
L.
Not of himself, but in
The Usefulness of Natural
Philosophy
(
Works
, ed. 1772, vol. ii. p. 11), Boyle quotes from the old
Alchemist, Basil Valentine, who said in his
Currus Trimnphalis
Antimonii
'That the shortness of life makes it impossible for one man thoroughly
to learn Antimony, in which every day something of new is
discovered.'
Essay on the Human Understanding
, Bk II. ch. 14.
Two English Translations of Malebranche's
Search after
Truth
were published in 1694, one by T. Taylor of Magdalen College,
Oxford. Malebranche sets out with the argument that man has no innate
perception of Duration.
The Night Journey of Mahomet gives its Title to the 17th
Sura of the
Koran
, which assumes the believer's knowledge of the Visions
of Gabriel seen at the outset of the prophet's career, when he was
carried by night from Mecca to Jerusalem and thence through the seven
heavens to the throne of God on the back of Borak, accompanied by
Gabriel according to some traditions, and according to some in a vision.
Details of the origin of this story will be found in Muir, ii. 219,
Nöld, p. 102. Addison took it from the
Turkish Tales.
Contents
Contents p.4
|
Tuesday, June 19, 1711 |
Steele |
Curæ Leves loquuntur, Ingentes Stupent.1
Having read the two following Letters with much Pleasure, I cannot but
think the good Sense of them will be as agreeable to the Town as any
thing I could say either on the Topicks they treat of, or any other.
They both allude to former Papers of mine, and I do not question but the
first, which is upon inward Mourning, will be thought the Production of
a Man who is well acquainted with the generous Earnings of Distress in a
manly Temper, which is above the Relief of Tears. A Speculation of my
own on that Subject I shall defer till another Occasion.
The second Letter is from a Lady of a Mind as great as her
Understanding. There is perhaps something in the Beginning of it which I
ought in Modesty to conceal; but I have so much Esteem for this
Correspondent, that I will not alter a Tittle of what she writes, tho' I
am thus scrupulous at the Price of being Ridiculous.
Mr.
Spectator,
'I was very well pleased with your Discourse upon General Mourning,
and should be obliged to you if you would enter into the Matter more
deeply, and give us your Thoughts upon the common Sense the ordinary
People have of the Demonstrations of Grief, who prescribe Rules and
Fashions to the most solemn Affliction; such as the Loss of the
nearest Relations and dearest Friends. You cannot go to visit a sick
Friend, but some impertinent Waiter about him observes the Muscles of
your Face, as strictly as if they were Prognosticks of his Death or
Recovery. If he happens to be taken from you, you are immediately
surrounded with Numbers of these Spectators, who expect a melancholy
Shrug of your Shoulders, a Pathetical shake of your Head, and an
Expressive Distortion of your Face, to measure your Affection and
Value for the Deceased: But there is nothing, on these Occasions, so
much in their Favour as immoderate Weeping. As all their passions are
superficial, they imagine the Seat of Love and Friendship to be placed
visibly in the Eyes: They judge what Stock of Kindness you had for the
Living, by the Quantity of Tears you pour out for the Dead; so that if
one Body wants that Quantity of Salt-water another abounds with, he is
in great Danger of being thought insensible or ill-natured: They are
Strangers to Friendship, whose Grief happens not to be moist enough to
wet such a Parcel of Handkerchiefs. But Experience has told us,
nothing is so fallacious as this outward Sign of Sorrow; and the
natural History of our Bodies will teach us that this Flux of the
Eyes, this Faculty of Weeping, is peculiar only to some Constitutions.
We observe in the tender Bodies of Children, when crossed in their
little Wills and Expectations, how dissolvable they are into Tears. If
this were what Grief is in Men, Nature would not be able to support
them in the Excess of it for one Moment. Add to this Observation, how
quick is their Transition from this Passion to that of their Joy. I
won't say we see often, in the next tender Things to Children, Tears
shed without much Grieving. Thus it is common to shed Tears without
much Sorrow, and as common to suffer much Sorrow without shedding
Tears. Grief and Weeping are indeed frequent Companions, but, I
believe, never in their highest Excesses. As Laughter does not proceed
from profound Joy, so neither does Weeping from profound Sorrow. The
Sorrow which appears so easily at the Eyes, cannot have pierced deeply
into the Heart. The Heart distended with Grief, stops all the Passages
for Tears or Lamentations.
'Now, Sir, what I would incline you to in all this, is, that you would
inform the shallow Criticks and Observers upon Sorrow, that true
Affliction labours to be invisible, that it is a Stranger to Ceremony,
and that it bears in its own Nature a Dignity much above the little
Circumstances which are affected under the Notion of Decency. You must
know, Sir, I have lately lost a dear Friend, for whom I have not yet
shed a Tear, and for that Reason your Animadversions on that Subject
would be the more acceptable to',
Sir,
Your most humble Servant,
B.D.
June
the 15
th.
Mr.
Spectator,
'As I hope there are but few who have so little Gratitude as not to
acknowledge the Usefulness of your Pen, and to esteem it a Publick
Benefit; so I am sensible, be that as it will, you must nevertheless
find the Secret and Incomparable Pleasure of doing Good, and be a
great Sharer in the Entertainment you give. I acknowledge our Sex to
be much obliged, and I hope improved, by your Labours, and even your
Intentions more particularly for our Service. If it be true, as 'tis
sometimes said, that our Sex have an Influence on the other, your
Paper may be a yet more general Good. Your directing us to Reading is
certainly the best Means to our Instruction; but I think, with you,
Caution in that Particular very useful, since the Improvement of our
Understandings may, or may not, be of Service to us, according as it
is managed. It has been thought we are not generally so Ignorant as
Ill-taught, or that our Sex does so often want Wit, Judgment, or
Knowledge, as the right Application of them: You are so well-bred, as
to say your fair Readers are already deeper Scholars than the Beaus,
and that you could name some of them that talk much better than
several Gentlemen that make a Figure at
Will's: This may
possibly be, and no great Compliment, in my Opinion, even supposing
your Comparison to reach
Tom's and the
Grecian: Surely
you are too wise to think That a Real Commendation of a Woman. Were it
not rather to be wished we improved in our own Sphere, and approved
our selves better Daughters, Wives, Mothers, and Friends?
I can't but agree with the Judicious Trader in
Cheapside
(though I am not at all prejudiced in his Favour) in recommending the
Study of Arithmetick; and must dissent even from the Authority which
you mention, when it advises the making our Sex Scholars. Indeed a
little more Philosophy, in order to the Subduing our Passions to our
Reason, might be sometimes serviceable, and a Treatise of that Nature
I should approve of, even in exchange for
Theodosius, or
The
Force of Love; but as I well know you want not Hints, I will
proceed no further than to recommend the Bishop of
Cambray's
Education of a Daughter, as 'tis translated into the only Language I
have any Knowledge of
2, tho' perhaps very much to its Disadvantage.
I have heard it objected against that Piece, that its Instructions are
not of general Use, but only fitted for a great Lady; but I confess I
am not of that Opinion; for I don't remember that there are any Rules
laid down for the Expences of a Woman, in which Particular only I
think a Gentlewoman ought to differ from a Lady of the best Fortune,
or highest Quality, and not in their Principles of Justice, Gratitude,
Sincerity, Prudence, or Modesty. I ought perhaps to make an Apology
for this long Epistle; but as I rather believe you a Friend to
Sincerity, than Ceremony, shall only assure you I am,
Sir,
Your most humble Servant,
Annabella.