T.
Seneca. Citation omitted also in the early reprints.
Fenelon was then living. He died in 1715, aged 63.
Contents
Contents p.4
|
Wednesday, June 20, 1711 |
Steele |
... Amicum
Mancipium domino, et frugi ...
Hor.
Mr.
Spectator,
I have frequently read your Discourse upon Servants, and, as I am one
my self, have been much offended that in that Variety of Forms wherein
you considered the Bad, you found no Place to mention the Good. There
is however one Observation of yours I approve, which is, That there
are Men of Wit and good Sense among all Orders of Men; and that
Servants report most of the Good or Ill which is spoken of their
Masters. That there are Men of Sense who live in Servitude, I have the
Vanity to say I have felt to my woful Experience. You attribute very
justly the Source of our general Iniquity to Board-Wages, and the
Manner of living out of a domestick Way: But I cannot give you my
Thoughts on this Subject any way so well, as by a short account of my
own Life to this the Forty fifth Year of my Age; that is to say, from
my being first a Foot-boy at Fourteen, to my present Station of a
Nobleman's Porter in the Year of my Age above-mentioned. Know then,
that my Father was a poor Tenant to the Family of Sir
Stephen
Rackrent: Sir
Stephen put me to School, or rather made me
follow his Son
Harry to School, from my Ninth Year; and there,
tho' Sir
Stephen paid something for my Learning, I was used
like a Servant, and was forced to get what Scraps of Learning I could
by my own Industry, for the Schoolmaster took very little Notice of
me. My young Master was a Lad of very sprightly Parts; and my being
constantly about him, and loving him, was no small Advantage to me. My
Master loved me extreamly, and has often been whipped for not keeping
me at a Distance. He used always to say, That when he came to his
Estate I should have a Lease of my Father's Tenement for nothing. I
came up to Town with him to
Westminster School; at which time
he taught me at Night all he learnt; and put me to find out Words in
the Dictionary when he was about his Exercise. It was the Will of
Providence that Master
Harry was taken very ill of a Fever, of
which he died within Ten Days after his first falling sick. Here was
the first Sorrow I ever knew; and I assure you, Mr.
Spectator, I
remember the beautiful Action of the sweet Youth in his Fever, as
fresh as if it were Yesterday. If he wanted any thing, it must be
given him by
Tom: When I let any thing fall through the Grief I
was under, he would cry, Do not beat the poor Boy: Give him some more
Julep for me, no Body else shall give it me. He would strive to hide
his being so bad, when he saw I could not bear his being in so much
Danger, and comforted me, saying,
Tom, Tom, have a good Heart.
When I was holding a Cup at his Mouth, he fell into Convulsions; and
at this very Time I hear my dear Master's last Groan. I was quickly
turned out of the Room, and left to sob and beat my Head against the
Wall at my Leisure. The Grief I was in was inexpressible; and every
Body thought it would have cost me my Life. In a few Days my old Lady,
who was one of the Housewives of the World, thought of turning me out
of Doors, because I put her in mind of her Son. Sir
Stephen
proposed putting me to Prentice; but my Lady being an excellent
Manager, would not let her Husband throw away his Money in Acts of
Charity. I had sense enough to be under the utmost Indignation, to see
her discard with so little Concern, one her Son had loved so much; and
went out of the House to ramble wherever my Feet would carry me.
The third Day after I left Sir
Stephen's Family, I was
strolling up and down the Walks in the
Temple. A young
Gentleman of the House, who (as I heard him say afterwards) seeing me
half-starved and well-dressed, thought me an Equipage ready to his
Hand, after very little Inquiry more than
Did I want a Master?,
bid me follow him; I did so, and in a very little while thought myself
the happiest Creature in this World. My Time was taken up in carrying
Letters to Wenches, or Messages to young Ladies of my Master's
Acquaintance.
We rambled from Tavern to Tavern, to the Play-house, the
Mulberry-Garden
1, and all places of Resort; where my Master engaged
every Night in some new Amour, in which and Drinking he spent all his
Time when he had Money. During these Extravagancies I had the Pleasure
of lying on the Stairs of a Tavern half a Night, playing at Dice with
other Servants, and the like Idleness. When my Master was moneyless,
I was generally employ'd in transcribing amorous Pieces of Poetry, old
Songs, and new Lampoons. This Life held till my Master married, and he
had then the Prudence to turn me off, because I was in the Secret of
his Intreagues.
I was utterly at a loss what Course to take next; when at last I
applied my self to a Fellow-sufferer, one of his Mistresses, a Woman
of the Town. She happening at that time to be pretty full of Money,
cloathed me from Head to Foot, and knowing me to be a sharp Fellow,
employed me accordingly. Sometimes I was to go abroad with her, and
when she had pitched upon a young Fellow she thought for her Turn, I
was to be dropped as one she could not trust.
She would often cheapen
Goods at the
New Exchange2 and when she had a mind to be
attacked, she would send me away on an Errand. When an humble Servant
and she were beginning a Parley, I came immediately, and told her Sir
John was come home; then she would order another Coach to
prevent being dogged. The Lover makes Signs to me as I get behind the
Coach, I shake my Head it was impossible: I leave my Lady at the next
Turning, and follow the Cully to know how to fall in his Way on
another Occasion. Besides good Offices of this Nature, I writ all my
Mistress's Love-Letters; some from a Lady that saw such a Gentleman at
such a Place in such a coloured Coat, some shewing the Terrour she was
in of a jealous old Husband, others explaining that the Severity of
her Parents was such (tho' her Fortune was settled) that she was
willing to run away with such a one, tho' she knew he was but a
younger Brother. In a Word, my half Education and Love of idle Books,
made me outwrite all that made Love to her by way of Epistle; and as
she was extremely cunning, she did well enough in Company by a skilful
Affectation of the greatest Modesty. In the midst of all this I was
surprised with a Letter from her and a Ten Pound Note.
Honest Tom,
You will never see me more. I am married to a very cunning Country
Gentleman, who might possibly guess something if I kept you still;
therefore farewell.
When this Place was lost also in Marriage, I was resolved to go among
quite another People, for the future; and got in Butler to one of
those Families where there is a Coach kept, three or four Servants, a
clean House, and a good general Outside upon a small Estate. Here I
lived very comfortably for some Time,'till I unfortunately found my
Master, the very gravest Man alive, in the Garret with the
Chambermaid. I knew the World too well to think of staying there; and
the next Day pretended to have received a Letter out of the Country
that my Father was dying, and got my Discharge with a Bounty for my
Discretion.
The next I lived with was a peevish single man, whom I stayed with for
a Year and a Half. Most part of the Time I passed very easily; for
when I began to know him, I minded no more than he meant what he said;
so that one Day in a good Humour he said
I was the best man he ever
had, by my want of respect to him.
These, Sir, are the chief Occurrences of my Life; and I will not dwell
upon very many other Places I have been in, where I have been the
strangest Fellow in the World, where no Body in the World had such
Servants as they, where sure they were the unluckiest People in the
World in Servants; and so forth. All I mean by this Representation,
is, to shew you that we poor Servants are not (what you called us too
generally) all Rogues; but that we are what we are, according to the
Example of our Superiors. In the Family I am now in, I am guilty of no
one Sin but Lying; which I do with a grave Face in my Gown and Staff
every Day I live, and almost all Day long, in denying my Lord to
impertinent Suitors, and my Lady to unwelcome Visitants. But, Sir, I
am to let you know that I am, when I get abroad, a Leader of the
Servants: I am he that keep Time with beating my Cudgel against the
Boards in the Gallery at an Opera; I am he that am touched so properly
at a Tragedy, when the People of Quality are staring at one another
during the most important Incidents: When you hear in a Crowd a Cry in
the right Place, an Humm where the Point is touched in a Speech, or an
Hussa set up where it is the Voice of the People; you may conclude it
is begun or joined by,
T.
Sir,
Your more than Humble Servant,
Thomas Trusty
A place of open-air entertainment near Buckingham House.
Sir Charles Sedley named one of his plays after it.
In the Strand, between Durham Yard and York Buildings; in
the
Spectator's
time the fashionable mart for milliners. It was
taken down in 1737.
Contents
Contents p.4
|
Thursday, June 21, 1711 |
Steele |
Projecere animas.
Virg.
Among the loose Papers which I have frequently spoken of heretofore, I
find a Conversation between
Pharamond
and
Eucrate
upon the
Subject of Duels, and the Copy of an Edict issued in Consequence of that
Discourse.
Eucrate
argued, that nothing but the most severe and vindictive
Punishments, such as placing the Bodies of the Offenders in Chains, and
putting them to Death by the most exquisite Torments, would be
sufficient to extirpate a Crime which had so long prevailed and was so
firmly fixed in the Opinion of the World as great and laudable; but the
King answered, That indeed Instances of Ignominy were necessary in the
Cure of this Evil; but considering that it prevailed only among such as
had a Nicety in their Sense of Honour, and that it often happened that a
Duel was fought to save Appearances to the World, when both Parties were
in their Hearts in Amity and Reconciliation to each other; it was
evident that turning the Mode another way would effectually put a Stop
to what had Being only as a Mode. That to such Persons, Poverty and
Shame were Torments sufficient, That he would not go further in
punishing in others Crimes which he was satisfied he himself was most
Guilty of, in that he might have prevented them by speaking his
Displeasure sooner. Besides which the King said, he was in general
averse to Tortures, which was putting Human Nature it self, rather than
the Criminal, to Disgrace; and that he would be sure not to use this
Means where the Crime was but an ill Effect arising from a laudable
Cause, the Fear of Shame. The King, at the same time, spoke with much
Grace upon the Subject of Mercy; and repented of many Acts of that kind
which had a magnificent Aspect in the doing, but dreadful Consequences
in the Example. Mercy to Particulars, he observed, was Cruelty in the
General: That though a Prince could not revive a Dead Man by taking the
Life of him who killed him, neither could he make Reparation to the next
that should die by the evil Example; or answer to himself for the
Partiality, in not pardoning the next as well as the former Offender.
'As for me, says Pharamond, I have conquer'd France, and yet have
given Laws to my People: The Laws are my Methods of Life; they are not
a Diminution but a Direction to my Power. I am still absolute to
distinguish the Innocent and the Virtuous, to give Honours to the
Brave and Generous: I am absolute in my Good-will: none can oppose my
Bounty, or prescribe Rules for my Favour. While I can, as I please,
reward the Good, I am under no Pain that I cannot pardon the Wicked:
For which Reason, continued Pharamond, I will effectually put a stop
to this Evil, by exposing no more the Tenderness of my Nature to the
Importunity of having the same Respect to those who are miserable by
their Fault, and those who are so by their Misfortune. Flatterers
(concluded the King smiling) repeat to us Princes, that we are
Heaven's Vice-regents; Let us be so, and let the only thing out of our
Power be to do Ill.'
Soon after the Evening wherein
Pharamond
and
Eucrate
had this
Conversation, the following Edict was Published.
'
Pharamond's Edict against Duels.
Pharamond,
King of the Gauls,
to all his loving Subjects
sendeth Greeting.
Whereas it has come to our Royal Notice and Observation, that in
contempt of all Laws Divine and Human, it is of late become a Custom
among the Nobility and Gentry of this our Kingdom, upon slight and
trivial, as well as great and urgent Provocations, to invite each
other into the Field, there by their own Hands, and of their own
Authority, to decide their Controversies by Combat; We have thought
fit to take the said Custom into our Royal Consideration, and find,
upon Enquiry into the usual Causes whereon such fatal Decisions have
arisen, that by this wicked Custom, maugre all the Precepts of our
Holy Religion, and the Rules of right Reason, the greatest Act of the
human Mind,
Forgiveness of Injuries, is become vile and
shameful; that the Rules of Good Society and Virtuous Conversation are
hereby inverted; that the Loose, the Vain, and the Impudent, insult
the Careful, the Discreet, and the Modest; that all Virtue is
suppressed, and all Vice supported, in the one Act of being capable to
dare to the Death. We have also further, with great Sorrow of Mind,
observed that this Dreadful Action, by long Impunity, (our Royal
Attention being employed upon Matters of more general Concern) is
become Honourable, and the Refusal to engage in it Ignominious. In
these our Royal Cares and Enquiries We are yet farther made to
understand, that the Persons of most Eminent Worth, and most hopeful
Abilities, accompanied with the strongest Passion for true Glory, are
such as are most liable to be involved in the Dangers arising from
this Licence. Now taking the said Premises into our serious
Consideration, and well weighing that all such Emergencies (wherein
the Mind is incapable of commanding it self, and where the Injury is
too sudden or too exquisite to be born) are particularly provided for
by Laws heretofore enacted; and that the Qualities of less Injuries,
like those of Ingratitude, are too nice and delicate to come under
General Rules; We do resolve to blot this Fashion, or Wantonness of
Anger, out of the Minds of Our Subjects, by Our Royal Resolutions
declared in this Edict, as follow.
No Person who either Sends or Accepts a Challenge, or the Posterity of
either, tho' no Death ensues thereupon, shall be, after the
Publication of this our Edict, capable of bearing Office in these our
Dominions.
The Person who shall prove the sending or receiving a Challenge, shall
receive to his own Use and Property, the whole Personal Estate of both
Parties: and their Real Estate shall be immediately vested in the next
Heir of the Offenders in as ample Manner as if the said Offenders were
actually Deceased.
In Cases where the Laws (which we have already granted to our
Subjects) admit of an Appeal for Blood; when the Criminal is condemned
by the said Appeal, He shall not only suffer Death, but his whole
Estate, Real, Mixed, and Personal, shall from the Hour of his Death be
vested in the next Heir of the Person whose Blood he spilt.
That it shall not hereafter be in our Royal Power, or that of our
Successors, to pardon the said Offences, or restore
the Offenders1
in their Estates, Honour, or Blood for ever.
Given at our Court at Blois,
the 8th of February, 420.
In the Second Year of our Reign.
T.
them
Contents
Contents p.4
|
Friday, June 22, 1711 |
Addison |
Tanta est quarendi cura decoris.
Juv.
There is not so variable a thing in Nature as a Lady's Head-dress:
Within my own Memory I have known it rise and fall above thirty Degrees.
ten Years ago it shot up to a very great Height
, insomuch that
the Female Part of our Species were much taller than the Men.
Women
were of such an enormous Stature, that
we appeared as Grasshoppers
before them
. At present the whole Sex is in a manner dwarfed and
shrunk into a race of Beauties that seems almost another Species. I
remember several Ladies, who were once very near seven Foot high, that
at present want some inches of five: How they came to be thus curtailed
I cannot learn; whether the whole Sex be at present under any Penance
which we know nothing of, or whether they have cast their Head-dresses
in order to surprize us with something in that kind which shall be
entirely new; or whether some of the tallest of the Sex, being too
cunning for the rest, have contrived this Method to make themselves
appear sizeable, is still a Secret; tho' I find most are of Opinion,
they are at present like Trees new lopped and pruned, that will
certainly sprout up and flourish with greater Heads than before. For my
own part, as I do not love to be insulted by Women who are taller than
my self, I admire the Sex much more in their present Humiliation, which
has reduced them to their natural Dimensions, than when they had
extended their Persons and lengthened themselves out into formidable and
gigantick Figures. I am not for adding to the beautiful Edifices of
Nature, nor for raising any whimsical Superstructure upon her Plans: I
must therefore repeat it, that I am highly pleased with the Coiffure now
in Fashion, and think it shews the good Sense which at present very much
reigns among the valuable Part of the Sex. One may observe that Women in
all Ages have taken more Pains than Men to adorn the Outside of their
Heads; and indeed I very much admire, that those Female Architects, who
raise such wonderful Structures out of Ribbands, Lace, and Wire, have
not been recorded for their respective Inventions. It is certain there
has been as many Orders in these Kinds of Building, as in those which
have been made of Marble: Sometimes they rise in the Shape of a Pyramid,
sometimes like a Tower, and sometimes like a Steeple. In
Juvenal's
time the Building grew by several Orders and Stories,
as he has very humorously described it.
Tot premit ordinibus, tot adhuc compagibus altum
Ædificat caput: Andromachen a fronte videbis;
Post minor est: Altam credas.
Juv.
But I do not remember in any Part of my Reading, that the Head-dress
aspired to so great an Extravagance as in the fourteenth Century; when
it was built up in a couple of Cones or Spires, which stood so
excessively high on each Side of the Head, that a Woman, who was but a
Pigmie
without her Head-dress, appear'd like a
Colossus
upon putting it on.
Paradin
says,
'That these
old-fashioned Fontanges rose an Ell above the Head; that they were
pointed like Steeples, and had long loose Pieces of Crape fastened to
the Tops of them, which were curiously fringed and hung down their Backs
like Streamers.'
Women might possibly have carried this Gothick Building much higher,
had not a famous Monk,
Thomas Conecte
by Name, attacked it
with great Zeal and Resolution.
This holy Man travelled from Place to Place to preach down this
monstrous Commode; and succeeded so well in it, that as the Magicians
sacrificed their Books to the Flames upon the Preaching of an Apostle,
many of the Women threw down their Head-dresses in the Middle of his
Sermon, and made a Bonfire of them within Sight of the Pulpit. He was so
renowned as well for the Sanctity of his Life as his Manner of Preaching
that he had often a Congregation of twenty thousand People; the Men
placing themselves on the one Side of his Pulpit, and the Women on the
other, that appeared (to use the Similitude of an ingenious Writer) like
a Forest of Cedars with their Heads reaching to the Clouds. He so warmed
and animated the People against this monstrous Ornament, that it lay
under a kind of Persecution; and whenever it appeared in publick was
pelted down by the Rabble, who flung Stones at the Persons that wore it.
But notwithstanding this Prodigy vanished, while the Preacher was among
them, it began to appear again some Months after his Departure, or to
tell it in Monsieur
Paradin's
own Words,
'The Women that, like
Snails, in a Fright, had drawn in their Horns, shot them out again as
soon as the Danger was over.'
Extravagance of the Womens
Head-dresses in that Age is taken notice of by Monsieur
d'Argentré
in the History of
Bretagne
, and by other
Historians as well as the Person I have here quoted.
It is usually observed, that a good Reign is the only proper Time for
making of Laws against the Exorbitance of Power; in the same manner an
excessive Head-dress may be attacked the most effectually when the
Fashion is against it. I do therefore recommend this Paper to my Female
Readers by way of Prevention.
I would desire the Fair Sex to consider how impossible it is for them to
add any thing that can be ornamental to what is already the Master-piece
of Nature. The Head has the most beautiful Appearance, as well as the
highest Station, in a human Figure. Nature has laid out all her Art in
beautifying the Face; she has touched it with Vermilion, planted in it a
double Row of Ivory, made it the Seat of Smiles and Blushes, lighted it
up and enlivened it with the Brightness of the Eyes, hung it on each
Side with curious Organs of Sense, given it Airs and Graces that cannot
be described, and surrounded it with such a flowing Shade of Hair as
sets all its Beauties in the most agreeable Light: In short, she seems
to have designed the Head as the Cupola to the most glorious of her
Works; and when we load it with such a Pile of supernumerary Ornaments,
we destroy the Symmetry of the human Figure, and foolishly contrive to
call off the Eye from great and real Beauties, to childish Gewgaws,
Ribbands, and Bone-lace.
L.
The Commode, called by the French
Fontange
, worn on
their heads by ladies at the beginning of the 18th century, was a
structure of wire, which bore up the hair and the forepart of the lace
cap to a great height. The
Spectator
tells how completely and
suddenly the fashion was abandoned in his time.
Numbers
xiii 33.
Guillaume Paradin, a laborious writer of the 16th century,
born at Cuizeau, in the Bresse Chalonnoise, and still living in 1581,
wrote a great many books. The passages quoted by the
Spectator
are from his
Annales de Bourgoigne
, published in 1566.
Thomas Conecte, of Bretagne, was a Carmelite monk, who
became famous as a preacher in 1428. After reproving the vices of the
age in several parts of Europe, he came to Rome, where he reproved the
vices he saw at the Pope's court, and was, therefore, burnt as a heretic
in 1434.
Bertrand d'Argentré was a French lawyer, who died, aged 71,
in 1590. His
Histoire de Bretagne
was printed at Rennes in 1582.
Contents
Contents p.4
|
Saturday, June 23, 1711 |
Addison |
... Turpi secernis Honestum.
Hor.
The Club, of which I have often declared my self a Member, were last
Night engaged in a Discourse upon that which passes for the chief Point
of Honour among Men and Women; and started a great many Hints upon the
Subject, which I thought were entirely new: I shall therefore methodize
the several Reflections that arose upon this Occasion, and present my
Reader with them for the Speculation of this Day; after having premised,
that if there is any thing in this Paper which seems to differ with any
Passage of last
Thursday's
, the Reader will consider this as the
Sentiments of the Club, and the other as my own private Thoughts, or
rather those of
Pharamond
.
The great Point of Honour in Men is Courage, and in Women Chastity. If a
Man loses his Honour in one Rencounter, it is not impossible for him to
regain it in another; a Slip in a Woman's Honour is irrecoverable. I can
give no Reason for fixing the Point of Honour to these two Qualities,
unless it be that each Sex sets the greatest Value on the Qualification
which renders them the most amiable in the Eyes of the contrary Sex. Had
Men chosen for themselves, without Regard to the Opinions of the Fair
Sex, I should believe the Choice would have fallen on Wisdom or Virtue;
or had Women determined their own Point of Honour, it is probable that
Wit or Good-Nature would have carried it against Chastity.
Nothing recommends a Man more to the Female Sex than Courage; whether it
be that they are pleased to see one who is a Terror to others fall like
a Slave at their Feet, or that this Quality supplies their own principal
Defect, in guarding them from Insults and avenging their Quarrels, or
that Courage is a natural Indication of a strong and sprightly
Constitution. On the other side, nothing makes a Woman more esteemed by
the opposite Sex than Chastity; whether it be that we always prize those
most who are hardest to come at, or that nothing besides Chastity, with
its collateral Attendants, Truth, Fidelity, and Constancy, gives the Man
a Property in the Person he loves, and consequently endears her to him
above all things.
I am very much pleased with a Passage in the Inscription on a Monument
erected in
Westminster Abbey
to the late Duke and Dutchess of
Newcastle:
'Her Name was Margaret Lucas, youngest Sister
to the Lord Lucas of Colchester; a noble Family, for all the
Brothers were valiant, and all the Sisters virtuous.
In Books of Chivalry, where the Point of Honour is strained to Madness,
the whole Story runs on Chastity and Courage. The Damsel is mounted on a
white Palfrey, as an Emblem of her Innocence; and, to avoid Scandal,
must have a Dwarf for her Page. She is not to think of a Man, 'till some
Misfortune has brought a Knight-Errant to her Relief. The Knight falls
in Love, and did not Gratitude restrain her from murdering her
Deliverer, would die at her Feet by her Disdain. However he must wait
some Years in the Desart, before her Virgin Heart can think of a
Surrender. The Knight goes off, attacks every thing he meets that is
bigger and stronger than himself, seeks all Opportunities of being
knock'd on the Head, and after seven Years Rambling returns to his
Mistress, whose Chastity has been attacked in the mean time by Giants
and Tyrants, and undergone as many Tryals as her Lover's Valour.
In
Spain
, where there are still great Remains of this Romantick
Humour, it is a transporting Favour for a Lady to cast an accidental
Glance on her Lover from a Window, tho' it be two or three Stories high;
as it is usual for the Lover to assert his Passion for his Mistress, in
single Combat with a mad Bull.
The great Violation of the Point of Honour from Man to Man, is giving
the Lie. One may tell another he Whores, Drinks, Blasphemes, and it may
pass unresented; but to say he Lies, tho' but in Jest, is an Affront
that nothing but Blood can expiate. The Reason perhaps may be, because
no other Vice implies a want of Courage so much as the making of a Lie;
and therefore telling a man he Lies, is touching him in the most
sensible Part of Honour, and indirectly calling him a Coward.
I cannot
omit under this Head what Herodotus tells us of the ancient
Persians, That from the Age of five Years to twenty they instruct
their Sons only in three things, to manage the Horse, to make use of the
Bow, and to speak Truth.
The placing the Point of Honour in this false kind of Courage, has given
Occasion to the very Refuse of Mankind, who have neither Virtue nor
common Sense, to set up for Men of Honour.