The
Air, the Season, a
Sun-shiny
1
Day, or a fair Prospect, are Instances of Happiness, and that which he enjoys in common with all the World, (by his Exemption from the Enchantments by which all the World are bewitched) are to him uncommon Benefits and new Acquisitions. Health is not eaten up with Care, nor Pleasure interrupted by Envy. It is not to him of any Consequence what this Man is famed for, or for what the other is preferred. He knows there is in such a Place an uninterrupted Walk; he can meet in such a Company an agreeable Conversation: He has no Emulation, he is no Man's Rival, but every Man's Well-wisher; can look at a prosperous Man, with a Pleasure in reflecting that he hopes he is as happy as himself; and has his Mind and his Fortune (as far as Prudence will allow) open to the Unhappy and to the Stranger.
Lucceius
has Learning, Wit, Humour, Eloquence, but no ambitious Prospects to pursue with these Advantages; therefore to the ordinary World he is perhaps thought to want Spirit, but known among his Friends to have a Mind of the most consummate Greatness. He wants no Man's Admiration, is in no Need of Pomp. His Cloaths please him if they are fashionable and warm; his Companions are agreeable if they are civil and well-natured. There is with him no Occasion for Superfluity at Meals, for Jollity in Company, in a word, for any thing extraordinary to administer Delight to him. Want of Prejudice and Command of Appetite are the Companions which make his Journey of Life so easy, that he in all Places meets with more Wit, more good Cheer and more good Humour, than is necessary to make him enjoy himself with Pleasure and Satisfaction.
T.
Footnote 1:
Sun-shine
, and in the first reprint.
return to footnote mark
Contents
Omnibus in terris, quœ sunt à Gadibus usqueAuroram et Gangem, pauci dignoscere possuntVera bona, atque illis multùm diversa, remotâErroris nebulâ—Juv.
In my last
Saturday's
Paper I laid down some Thoughts upon Devotion in general, and shall here shew what were the Notions of the most refined Heathens on this Subject, as they are represented in
Plato's
Dialogue upon Prayer, entitled,
Alcibiades the Second
, which doubtless gave Occasion to
Juvenal's
tenth Satire, and to the second Satire of
Persius
; as the last of these Authors has almost transcribed the preceding Dialogue, entitled
Alcibiades the First
, in his Fourth Satire.
The Speakers in this Dialogue upon Prayer, are
Socrates
and
Alcibiades
; and the Substance of it (when drawn together out of the Intricacies and Digressions) as follows.
Socrates
meeting his Pupil
Alcibiades
, as he was going to his Devotions, and observing his Eyes to be fixed upon the Earth with great Seriousness and Attention, tells him, that he had reason to be thoughtful on that Occasion, since it was possible for a Man to bring down Evils upon himself by his own Prayers, and that those things, which the Gods send him in Answer to his Petitions, might turn to his Destruction: This, says he, may not only happen when a Man prays for what he knows is mischievous in its own Nature, as
Œdipus
implored the Gods to sow Dissension between his Sons; but when he prays for what he believes would be for his Good, and against what he believes would be to his Detriment. This the Philosopher shews must necessarily happen among us, since most Men are blinded with Ignorance, Prejudice, or Passion, which hinder them from seeing such things as are really beneficial to them. For an Instance, he asks
Alcibiades
, Whether he would not be thoroughly pleased and satisfied if that God, to whom he was going to address himself, should promise to make him the Sovereign of the whole Earth?
Alcibiades
answers, That he should doubtless look upon such a Promise as the greatest Favour that he could bestow upon
him
.
Socrates
then asks him, If after
receiving
1
this great Favour he would be content
ed
to lose his Life? or if he would receive it though he was sure he should make an ill Use of it? To both which Questions
Alcibiades
answers in the Negative. Socrates then shews him, from the Examples of others, how these might very probably be the Effects of such a Blessing. He then adds, That other reputed Pieces of Good-fortune, as that of having a Son, or procuring the highest Post in a Government, are subject to the like fatal Consequences; which nevertheless, says he, Men ardently desire, and would not fail to pray for, if they thought their Prayers might be effectual for the obtaining of them. Having established this great Point, That all the most apparent Blessings in this Life are obnoxious to such dreadful Consequences, and that no Man knows what in its Events would prove to him a Blessing or a Curse, he teaches
Alcibiades
after what manner he ought to pray.
In the first Place, he recommends to him, as the Model of his Devotions, a short Prayer, which a
Greek
Poet composed for the Use of his Friends, in the following Words;
O
Jupiter,
give us those Things which are good for us, whether they are such Things as we pray for, or such Things as we do not pray for: and remove from us those Things which are hurtful, though they are such Things as we pray for.
In the second Place, that his Disciple may ask such Things as are expedient for him, he shews him, that it is absolutely necessary to apply himself to the Study of true Wisdom, and to the Knowledge of that which is his chief Good, and the most suitable to the Excellency of his Nature.
In the third and last Place he informs him, that the best Method he could make use of to draw down Blessings upon himself, and to render his Prayers acceptable, would be to live in a constant Practice of his Duty towards the Gods, and towards Men. Under this Head he very much recommends a Form of Prayer the
Lacedemonians
made use of, in which they petition the Gods,
to give them all good Things so long as they were virtuous
. Under this Head likewise he gives a very remarkable Account of an Oracle to the following Purpose.
When the
Athenians
in the War with the
Lacedemonians
received many Defeats both by Sea and Land, they sent a Message to the Oracle of
Jupiter Ammon
, to ask the Reason why they who erected so many Temples to the Gods, and adorned them with such costly Offerings; why they who had instituted so many Festivals, and accompanied them with such Pomps and Ceremonies; in short, why they who had slain so many Hecatombs at their Altars, should be less successful than the
Lacedemonians
, who fell so short of them in all these Particulars. To this, says he, the Oracle made the following Reply;
I am better pleased with the Prayer of the
Lacedemonians,
than with all the Oblations of the
Greeks.
As
this Prayer implied and encouraged Virtue in those who made it, the Philosopher proceeds to shew how the most vicious Man might be devout, so far as Victims could make him, but that his Offerings were regarded by the Gods as Bribes, and his Petitions as Blasphemies. He likewise quotes on this Occasion two Verses out of
Homer
2
, in which the Poet says, That the Scent of the
Trojan
Sacrifices was carried up to Heaven by the Winds; but that it was not acceptable to the Gods, who were displeased with
Priam
and all his People.
The Conclusion of this Dialogue is very remarkable.
Socrates
having deterred
Alcibiades
from the Prayers and Sacrifice which he was going to offer, by setting forth the above-mentioned Difficulties of performing that Duty as he ought, adds these Words,
We must therefore wait till such Time as we may learn how we ought to behave ourselves towards the Gods, and towards Men
. But when will that Time come, says
Alcibiades
, and who is it that will instruct us? For I would fain see this Man, whoever he is.
It
is one, says
Socrates
, who takes care of you; but as
Homer
tells us
3
, that
Minerva
removed the Mist from
Diomedes
his Eyes, that he might plainly discover both Gods and Men; so the Darkness that hangs upon your Mind must be removed before you are able to discern what is Good and what is Evil. Let him remove from my Mind, says
Alcibiades
, the Darkness, and what else he pleases, I am determined to refuse nothing he shall order me, whoever he is, so that I may become the better Man by it. The remaining Part of this Dialogue is very obscure: There is something in it that would make us think
Socrates
hinted at himself, when he spoke of this Divine Teacher who was to come into the World, did not he own that he himself was in this respect as much at a Loss, and in as great Distress as the rest of Mankind.
Some
learned Men look upon this Conclusion as a Prediction of our Saviour, or at least that Socrates, like the High-Priest
4
, prophesied unknowingly, and pointed at that Divine Teacher who was to come into the World some Ages after him. However that may be, we find that this great Philosopher saw, by the Light of Reason, that it was suitable to the Goodness of the Divine Nature, to send a Person into the World who should instruct Mankind in the Duties of Religion, and, in particular, teach them how to Pray.
Whoever reads this Abstract of
Plato's
Discourse on Prayer, will, I believe, naturally make this Reflection, That the great Founder of our Religion, as well by his own Example, as in the Form of Prayer which he taught his Disciples, did not only keep up to those Rules which the Light of Nature had suggested to this great Philosopher, but instructed his Disciples in the whole Extent of this Duty, as well as of all others. He directed them to the proper Object of Adoration, and taught them, according to the third Rule above-mentioned, to apply themselves to him in their Closets, without Show or Ostentation, and to worship him in Spirit and in Truth. As the
Lacedemonians
in their Form of Prayer implored the Gods in general to give them all good things so long as they were virtuous, we ask in particular
that our Offences may be forgiven, as we forgive those of others
. If we look into the second Rule which
Socrates
has prescribed, namely, That we should apply ourselves to the Knowledge of such Things as are best for us, this too is explain'd at large in the Doctrines of the Gospel, where we are taught in several Instances to regard those things as Curses, which appear as Blessings in the Eye of the World; and on the contrary, to esteem those things as Blessings, which to the Generality of Mankind appear as Curses. Thus in the Form which is prescribed to us we only pray for that Happiness which is our chief Good, and the great End of our Existence, when we petition the Supreme Being for
the coming of his Kingdom, being solicitous for no other temporal Blessings but our daily Sustenance
. On the other side, We pray against nothing but Sin, and against
Evil
in general, leaving it with Omniscience to determine what is really such. If we look into the first of
Socrates
his Rules of Prayer, in which he recommends the above-mentioned Form of the ancient Poet, we find that Form not only comprehended, but very much improved in the Petition, wherein we pray to the Supreme Being that
his Will may be done:
which is of the same Force with that Form which our Saviour used, when he prayed against the most painful and most ignominious of Deaths,
Nevertheless not my Will, but thine be done
. This comprehensive Petition is the most humble, as well as the most prudent, that can be offered up from the Creature to his Creator, as it supposes the Supreme Being wills nothing but what is for our Good, and that he knows better than ourselves what is so.
L.
Footnote 1:
having received
, and in first reprint.
return to footnote mark
Footnote 2:
Iliad
, viii. 548, 9.
return
Footnote 3:
Iliad
, v. 127.
return
Footnote 4:
John
xi. 49.
return
Contents
—Veniunt spectentur ut ipsæ.Ov.1
I have several Letters of People of good Sense, who lament the Depravity or Poverty of Taste the Town is fallen into with relation to Plays and publick Spectacles. A Lady in particular observes, that there is such a Levity in the Minds of her own Sex, that they seldom attend any thing but Impertinences. It is indeed prodigious to observe how little Notice is taken of the most exalted Parts of the best Tragedies in
Shakespear
; nay, it is not only visible that Sensuality has devoured all Greatness of Soul, but the Under-Passion (as I may so call it) of a noble Spirit, Pity, seems to be a Stranger to the Generality of an Audience. The Minds of Men are indeed very differently disposed; and the Reliefs from Care and Attention are of one Sort in a great Spirit, and of another in an ordinary one. The Man of a great Heart and a serious Complexion, is more pleased with Instances of Generosity and Pity, than the light and ludicrous Spirit can possibly be with the highest Strains of Mirth and Laughter: It is therefore a melancholy Prospect when we see a numerous Assembly lost to all serious Entertainments, and such Incidents, as should move one sort of Concern, excite in them a quite contrary one.
In
the Tragedy of
Macbeth
, the other Night
2
, when the Lady who is conscious of the Crime of murdering the King, seems utterly astonished at the News, and makes an Exclamation at it, instead of the Indignation which is natural to the Occasion, that Expression is received with a loud Laugh: They were as merry when a Criminal was stabbed. It is certainly an Occasion of rejoycing when the Wicked are seized in their Designs; but I think it is not such a Triumph as is exerted by Laughter.
You may generally observe, that the Appetites are sooner moved than the Passions: A sly Expression which alludes to Bawdry, puts a whole Row into a pleasing Smirk; when a good Sentence that describes an inward Sentiment of the Soul, is received with the greatest Coldness and Indifference. A Correspondent of mine, upon this Subject, has divided the Female Part of the Audience, and accounts for their Prepossession against this reasonable Delight in the following Manner. The Prude, says he, as she acts always in Contradiction, so she is gravely sullen at a Comedy, and extravagantly gay at a Tragedy. The Coquette is so much taken up with throwing her Eyes around the Audience, and considering the Effect of them, that she cannot be expected to observe the Actors but as they are her Rivals, and take off the Observation of the Men from her self. Besides these Species of Women, there are the
Examples
, or the first of the Mode: These are to be supposed too well acquainted with what the Actor was going to say to be moved at it. After these one might mention a certain flippant Set of Females who are Mimicks, and are wonderfully diverted with the Conduct of all the People around them, and are Spectators only of the Audience. But what is of all the most to be lamented, is the Loss of a Party whom it would be worth preserving in their right Senses upon all Occasions, and these are those whom we may indifferently call the Innocent or the Unaffected. You may sometimes see one of these sensibly touched with a well-wrought Incident; but then she is immediately so impertinently observed by the Men, and frowned at by some insensible Superior of her own Sex, that she is ashamed, and loses the Enjoyment of the most laudable Concern, Pity. Thus the whole Audience is afraid of letting fall a Tear, and shun as a Weakness the best and worthiest Part of our Sense.
Mr.Spectator,Octoberthe 20th.'I have been out of Town, so did not meet with your Paper datedSeptemberthe 28th, wherein you, to my Heart's Desire, expose that cursed Vice of ensnaring poor young Girls, and drawing them from their Friends. I assure you without Flattery it has saved a Prentice of mine from Ruin; and in Token of Gratitude as well as for the Benefit of my Family, I have put it in a Frame and Glass, and hung it behind my Counter. I shall take Care to make my young ones read it every Morning, to fortify them against such pernicious Rascals. I know not whether what you writ was Matter of Fact, or your own Invention; but this I will take my Oath on, the first Part is so exactly like what happened to my Prentice, that had I read your Paper then, I should have taken your Method to have secured a Villain. Go on and prosper.Your most obliged Humble Servant,Mr.Spectator,'Without Raillery, I desire you to insert this Word for Word in your next, as you value a Lover's Prayers. You see it is an Hue and Cry after a stray Heart (with the Marks and Blemishes underwritten) which whoever shall bring to you, shall receive Satisfaction. Let me beg of you not to fail, as you remember the Passion you had for her to whom you lately ended a Paper.Noble, Generous, Great, and Good,But never to be understood;Fickle as the Wind, still changing,After every Female ranging,Panting, trembling, sighing, dying,But addicted much to Lying:When the Siren Songs repeats,Equal Measures still it beats;Who-e'er shall wear it, it will smart her,And who-e'er takes it, takes a Tartar.
Noble, Generous, Great, and Good,But never to be understood;Fickle as the Wind, still changing,After every Female ranging,Panting, trembling, sighing, dying,But addicted much to Lying:When the Siren Songs repeats,Equal Measures still it beats;Who-e'er shall wear it, it will smart her,And who-e'er takes it, takes a Tartar.
T.
Footnote 1:
Spectaret Populum ludis attentius ipsis
.-Hor.
return to footnote mark
Footnote 2:
Acted Saturday, October 20.
return
Contents
Greek: Gynaikòs oudi chraem' anaer laeízetai, Esthlaes ámeinon, oude rhígion kakaes.
There are no Authors I am more pleased with than those who shew human Nature in a Variety of Views, and describe the several Ages of the World in their different Manners. A Reader cannot be more rationally entertained, than by comparing the Virtues and Vices of his own Times with those which prevailed in the Times of his Forefathers; and drawing a Parallel in his Mind between his own private Character, and that of other Persons, whether of his own Age, or of the Ages that went before him. The Contemplation of Mankind under these changeable Colours, is apt to shame us out of any particular Vice, or animate us to any particular Virtue, to make us pleased or displeased with our selves in the most proper Points, to clear our Minds of Prejudice and Prepossession, and rectify that Narrowness of Temper which inclines us to think amiss of those who differ from our selves.
If we look into the Manners of the most remote Ages of the World, we discover human Nature in her Simplicity; and the more we come downwards towards our own Times, may observe her hiding herself in Artifices and Refinements, Polished insensibly out of her Original Plainness, and at length entirely lost under Form and Ceremony, and (what we call) good Breeding. Read the Accounts of Men and Women as they are given us by the most ancient Writers, both Sacred and Prophane, and you would think you were reading the History of another Species.
Among the Writers of Antiquity, there are none who instruct us more openly in the Manners of their respective Times in which they lived, than those who have employed themselves in Satyr, under what Dress soever it may appear; as there are no other Authors whose Province it is to enter so directly into the Ways of Men, and set their Miscarriages in so strong a Light.
Simonides
1
, a Poet famous in his Generation, is, I think, Author of the oldest Satyr that is now extant; and, as some say, of the first that was ever written. This Poet flourished about four hundred Years after the Siege of
Troy
; and shews, by his way of Writing, the Simplicity, or rather Coarseness, of the Age in which he lived. I have taken notice, in my Hundred and sixty first Speculation, that the Rule of observing what the
French
call the
bienséance
, in an Allusion, has been found out of later Years; and that the Ancients, provided there was a Likeness in their Similitudes, did not much trouble themselves about the Decency of the Comparison. The Satyr or Iambicks of
Simonides
, with which I shall entertain my Readers in the present Paper, are a remarkable Instance of what I formerly advanced. The Subject of this Satyr is Woman. He describes the Sex in their several Characters, which he derives to them from a fanciful Supposition raised upon the Doctrine of Præexistence. He tells us, That the Gods formed the Souls of Women out of those Seeds and Principles which compose several Kinds of Animals and Elements; and that their Good or Bad Dispositions arise in them according as such and such Seeds and Principles predominate in their Constitutions. I have translated the Author very faithfully, and if not Word for Word (which our Language would not bear) at least so as to comprehend every one of his Sentiments, without adding any thing of my own. I have already apologized for this Author's Want of Delicacy, and must further premise, That the following Satyr affects only some of the lower part of the Sex, and not those who have been refined by a Polite Education, which was not so common in the Age of this Poet.
In the Beginning God made the Souls of Womankind out of different Materials, and in a separate State from their Bodies.The Souls of one Kind of Women were formed out of those Ingredients which compose a Swine. A Woman of this Make is a Slut in her House and a Glutton at her Table. She is uncleanly in her Person, a Slattern in her Dress, and her Family is no better than a Dunghill.A Second Sort of Female Soul was formed out of the same Materials that enter into the Composition of a Fox. Such an one is what we call a notable discerning Woman, who has an Insight into every thing, whether it be good or bad. In this Species of Females there are some Virtuous and some Vicious.A Third Kind of Women were made up of Canine Particles. These are what we commonly callScolds,who imitate the Animals of which they were taken, that are always busy and barking, that snarl at every one who comes in their Way, and live in perpetual Clamour.The Fourth Kind of Women were made out of the Earth. These are your Sluggards, who pass away their Time in Indolence and Ignorance, hover over the Fire a whole Winter, and apply themselves with Alacrity to no kind of Business but Eating.The Fifth Species of Females were made out of the Sea. These are Women of variable uneven Tempers, sometimes all Storm and Tempest, sometimes all Calm and Sunshine. The Stranger who sees one of these in her Smiles and Smoothness would cry her up for a Miracle of good Humour; but on a sudden her Looks and her Words are changed, she is nothing but Fury and Outrage, Noise and Hurricane.The Sixth Species were made up of the Ingredients which compose an Ass, or a Beast of Burden. These are naturally exceeding slothful, but, upon the Husband's exerting his Authority, will live upon hard Fare, and do every thing to please him. They are however far from being averse to Venereal Pleasure, and seldom refuse a Male Companion.The Cat furnished Materials for a Seventh Species of Women, who are of a melancholy, froward, unamiable Nature, and so repugnant to the Offers of Love, that they fly in the Face of their Husband when he approaches them with conjugal Endearments. This Species of Women are likewise subject to little Thefts, Cheats and Pilferings.The Mare with a flowing Mane, which was never broke to any servile Toil and Labour, composed an Eighth Species of Women. These are they who have little Regard for their Husbands, who pass away their Time in Dressing, Bathing, and Perfuming; who throw their Hair into the nicest Curls, and trick it up with the fairest Flowers and Garlands. A Woman of this Species is a very pretty Thing for a Stranger to look upon, but very detrimental to the Owner, unless it be a King or Prince who takes a Fancy to such a Toy.The Ninth Species of Females were taken out of the Ape. These are such as are both ugly and ill-natured, who have nothing beautiful in themselves, and endeavour to detract from or ridicule every thing which appears so in others.The Tenth and last Species of Women were made out of the Bee; and happy is the Man who gets such an one for his Wife. She is altogether faultless and unblameable; her Family flourishes and improves by her good Management. She loves her Husband, and is beloved by him. She brings him a Race of beautiful and virtuous Children. She distinguishes her self among her Sex. She is surrounded with Graces. She never sits among the loose Tribe of Women, nor passes away her Time with them in wanton Discourses. She is full of Virtue and Prudence, and is the best Wife thatJupitercan bestow on Man.