I confess
, said he,
that I am exceeding timorous, for I dare not do any ill thing
. On the contrary, a Man of vicious Modesty complies with every thing, and is only fearful of doing what may look singular in the Company where he is engaged. He falls in with the Torrent, and lets himself go to every Action or Discourse, however unjustifiable in it self, so it be in Vogue among the present Party. This, tho' one of the most common, is one of the most ridiculous Dispositions in Human Nature, that Men should not be ashamed of speaking or acting in a dissolute or irrational Manner, but that one who is in their Company should be ashamed of governing himself by the Principles of Reason and Virtue.
In the second place we are to consider false Modesty, as it restrains a Man from doing what is good and laudable. My Reader's own Thoughts will suggest to him many Instances and Examples under this Head. I shall only dwell upon one Reflection, which I cannot make without a Secret Concern. We have in
England
a particular Bashfulness in every thing that regards Religion. A well-bred Man is obliged to conceal any Serious Sentiment of this Nature, and very often to appear a greater Libertine than he is, that he may keep himself in Countenance among the Men of Mode. Our Excess of Modesty makes us shamefaced in all the Exercises of Piety and Devotion. This Humour prevails upon us daily; insomuch, that at many well-bred Tables, the Master of the House is so very Modest a Man, that he has not the Confidence to say Grace at his own Table: A Custom which is not only practised by all the Nations about us, but was never omitted by the Heathens themselves.
English
Gentlemen who travel into Roman-Catholick Countries, are not a little surprized to meet with People of the best Quality kneeling in their Churches, and engaged in their private Devotions, tho' it be not at the Hours of Publick Worship. An Officer of the Army, or a Man of Wit and Pleasure in those Countries, would be afraid of passing not only for an irreligious, but an ill-bred Man, should he be seen to go to Bed, or sit down at Table, without offering up his Devotions on such Occasions. The same Show of Religion appears in all the Foreign Reformed Churches, and enters so much into their Ordinary Conversation, that an
Englishman
is apt to term them Hypocritical and Precise.
This little Appearance of a Religious Deportment in our Nation, may proceed in some measure from that Modesty which is natural to us, but the great occasion of it is certainly this. Those Swarms of Sectaries that overran the Nation in the time of the great Rebellion, carried their Hypocrisie so high, that they had converted our whole Language into a Jargon of Enthusiasm; insomuch that upon the Restoration Men thought they could not recede too far from the Behaviour and Practice of those Persons, who had made Religion a Cloak to so many Villanies. This led them into the other Extream, every Appearance of Devotion was looked upon as Puritannical, and falling into the Hands of the Ridiculers who flourished in that Reign, and attacked every thing that was Serious, it has ever since been out of Countenance among us. By this means we are gradually fallen into that Vicious Modesty which has in some measure worn out
from
among us the Appearance of Christianity in Ordinary Life and Conversation, and which distinguishes us from all
our Neighbours
2
.
Hypocrisie cannot indeed be too much detested, but at the same time is to be preferred to open Impiety. They are both equally destructive to the Person who is possessed with them; but in regard to others, Hypocrisie is not so pernicious as bare-faced Irreligion. The due Mean to be observed is to be sincerely Virtuous, and at the same time to let the World see we are so. I do not know a more dreadful Menace in the Holy Writings, than that which is pronounced against those who have this perverted Modesty, to be ashamed before Men in a Particular of such unspeakable Importance.
C.
3
Footnote 1:
Xenophon
return to footnote mark
Footnote 2:
the Nations that lie about us.
return
Footnote 3:
No letter affixed in the first issue.
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Contents
—quicquid dignum sapiente bonoque est.Hor.translation
Religion may be considered under two General Heads. The first comprehends what we are to believe, the other what we are to practise. By those things which we are to believe, I mean whatever is revealed to us in the Holy Writings, and which we could not have obtained the Knowledge of by the Light of Nature; by the things which we are to practise, I mean all those Duties to which we are directed by Reason or Natural Religion. The first of these I shall distinguish by the Name of
Faith
, the Second by that of
Morality
.
If we look into the more Serious Part of Mankind, we find many who lay so great a Stress upon Faith, that they neglect Morality; and many who build so much upon Morality, that they do not pay a due Regard to Faith. The perfect Man should be defective in neither of these Particulars, as will be very evident to those who consider the Benefits which arise from each of them, and which I shall make the Subject of this Day's Paper.
Notwithstanding this general Division of Christian Duty into Morality and Faith, and that they have both their peculiar Excellencies, the first has the Pre-eminence in several Respects.
First:In explaining and carrying to greater Heights, several Points of Morality.Secondly:In furnishing new and stronger Motives to enforce the Practice of Morality.Thirdly:In giving us more amiable Ideas of the Supreme Being, more endearing Notions of one another, and a truer State of our selves, both in regard to the Grandeur and Vileness of our Natures.Fourthly:By shewing us the Blackness and Deformity of Vice, which in the Christian System is so very great, that he who is possessed of all Perfection and the Sovereign Judge of it, is represented by several of our Divines as hating Sin to the same Degree that he loves the Sacred Person who was made the Propitiation of it.Fifthly:In being the ordinary and prescribed Method of making Morality effectual to Salvation.
I have only touched on these several Heads, which every one who is conversant in Discourses of this Nature will easily enlarge upon in his own Thoughts, and draw Conclusions from them which may be useful to him in the Conduct of his Life. One I am sure is so obvious, that he cannot miss it, namely that a Man cannot be perfect in his Scheme of Morality, who does not strengthen and support it with that of the Christian Faith.
Besides this, I shall lay down two or three other Maxims which I think we may deduce from what has been said.
There is likewise another Maxim which I think may be drawn from the foregoing Considerations, which is this, that we should, in all dubious Points, consider any ill Consequences that may arise from them, supposing they should be Erroneous, before we give up our Assent to them.
For example, In that disputable Point of Prosecuting Men for Conscience Sake, besides the imbittering their Minds with Hatred, Indignation, and all the Vehemence of Resentment, and ensnaring them to profess what they do not believe; we cut them off from the Pleasures and Advantages of Society, afflict their Bodies, distress their Fortunes, hurt their Reputations, ruin their Families, make their Lives painful, or put an End to them. Sure when I see such dreadful Consequences rising from a Principle, I would be as fully convinced of the Truth of it, as of a Mathematical Demonstration, before I would venture to act upon it, or make it a part of my Religion.
In this Case the Injury done our Neighbour is plain and evident, the Principle that puts us upon doing it, of a dubious and disputable Nature. Morality seems highly violated by the one, and whether or no a Zeal for what a Man thinks the true System of Faith may justifie it, is very uncertain. I cannot but think, if our Religion produce Charity as well as Zeal, it will not be for shewing it self by such cruel Instances.
But
, to conclude with the Words of an excellent Author
1
,
We have just enough Religion to make us hate, but not enough to make us love, one another.
C.
Footnote 1:
Probably Tillotson. The thought is expanded in part of his sermon on the Example of Jesus in doing good. It appears in another form in his sermon for the 5th of November, 1678, where he applies to our religious hatreds the saying that
the richest and noblest wines make the sharpest vinegar;
again in another form in his sermon at the Yorkshire Feast.
return to footnote mark
Contents
—Decipimur Specie Recti—Hor.translation
Our defects and Follies are too often unknown to us; nay, they are so far from being known to us, that they pass for Demonstrations of our Worth. This makes us easy in the midst of them, fond to shew them, fond to improve in them, and to be esteemed for them. Then it is that a thousand unaccountable Conceits, gay Inventions, and extravagant Actions must afford us Pleasures, and display us to others in the Colours which we ourselves take a Fancy to glory in: And indeed there is something so amusing for the time in this State of Vanity and ill-grounded Satisfaction, that even the wiser World has chosen an exalted Word to describe its Enchantments, and called it the
Paradise of Fools
.
Perhaps the latter part of this Reflection may seem a false Thought to some, and bear another Turn than what I have given: but it is at present none of my Business to look after it, who am going to confess that I have been lately amongst them in a Vision.
Methought I was transported to a Hill, green, flowery, and of an easie Ascent. Upon the broad Top of it resided squinteyed
Error
, and popular
Opinion
with many Heads; two that dealt in Sorcery, and were famous for bewitching People with the Love of themselves. To these repaired a Multitude from every Side, by two different Paths which lead towards each of them. Some who had the most assuming Air, went directly of themselves to
Errour
, without expecting a Conductor; others of a softer Nature went first to popular
Opinion
, from whence as she influenced and engaged them with their own Praises, she delivered them over to his Government.
When we had ascended to an open Part of the Summit where
Opinion
abode, we found her entertaining several who had arrived before us. Her Voice was pleasing; she breathed Odours as she spoke: She seemed to have a Tongue for every one; every one thought he heard of something that was valuable in himself, and expected a Paradise, which she promised as the Reward of his Merit. Thus were we drawn to follow her, till she should bring us where it was to be bestowed: And it was observable, that all the Way we went, the Company was either praising themselves for their Qualifications, or one another for those Qualifications which they took to be conspicuous in their own Characters, or dispraising others for wanting theirs, or vying in the Degrees of them.
At last we approached a Bower, at the Entrance of which
Errour
was seated. The Trees were thick-woven, and the Place where he sat artfully contrived to darken him a little. He was disguised in a whitish Robe, which he had put on, that he might appear to us with a nearer Resemblance to
Truth:
And as she has a Light whereby she manifests the Beauties of Nature to the Eyes of her Adorers, so he had provided himself with a magical Wand, that he might do something in Imitation of it, and please with Delusions. This he lifted solemnly, and muttering to himself, bid the Glories which he kept under Enchantment to appear before us. Immediately we cast our Eyes on that part of the Sky to which he pointed, and observed a thin blue Prospect, which cleared as Mountains in a Summer Morning when the Mists go off, and the Palace of
Vanity
appeared to Sight.
The Foundation hardly seemed a Foundation, but a Set of curling Clouds, which it stood upon by magical Contrivance. The Way by which we ascended was painted like a Rainbow; and as we went the Breeze that played about us bewitched the Senses. The Walls were gilded all for Show; the lowest Set of Pillars were of the slight fine
Corinthian
Order, and the Top of the Building being rounded, bore so far the Resemblance of a Bubble.
At the Gate the Travellers neither met with a Porter, nor waited till one should appear; every one thought his Merits a sufficient Passport, and pressed forward. In the Hall we met with several Phantoms, that rov'd amongst us, and rang'd the Company according to their Sentiments. There was decreasing
Honour
, that had nothing to shew in but an old Coat of his Ancestors Atchievements: There was
Ostentation
, that made himself his own constant Subject, and
Gallantry
strutting upon his Tiptoes. At the upper End of the Hall stood a Throne, whose Canopy glitter'd with all the Riches that Gayety could contrive to lavish on it; and between the gilded Arms sat
Vanity
, deck'd in the Peacock's Feathers, and acknowledged for another
Venus
by her Votaries. The Boy who stood beside her for a
Cupid
, and who made the World to bow before her, was called
Self-Conceit
. His Eyes had every now and then a Cast inwards to the Neglect of all Objects about him; and the Arms which he made use of for Conquest, were borrowed from those against whom he had a Design. The Arrow which he shot at the Soldier, was fledged from his own Plume of Feathers; the Dart he directed against the Man of Wit, was winged from the Quills he writ with; and that which he sent against those who presumed upon their Riches, was headed with Gold out of their Treasuries: He made Nets for Statesmen from their own Contrivances; he took Fire from the Eyes of Ladies, with which he melted their Hearts; and Lightning from the Tongues of the Eloquent, to enflame them with their own Glories. At the Foot of the Throne sat three false Graces.
Flattery
with a Shell of Paint,
Affectation
with a Mirrour to practise at, and
Fashion
ever changing the Posture of her Cloaths. These applied themselves to secure the Conquests which
Self-Conceit
had gotten, and had each of them their particular Polities.
Flattery
gave new Colours and Complections to all Things.
Affectation
new Airs and Appearances, which, as she said, were not vulgar, and
Fashion
both concealed some home Defects, and added some foreign external Beauties
As I was reflecting upon what I saw, I heard a Voice in the Crowd, bemoaning the Condition of Mankind, which is thus managed by the Breath of
Opinion
, deluded by
Errour
, fired by
Self-Conceit
, and given up to be trained in all the Courses of
Vanity
, till
Scorn
or
Poverty
come upon us. These Expressions were no sooner handed about, but I immediately saw a general Disorder, till at last there was a Parting in one Place, and a grave old Man, decent and resolute, was led forward to be punished for the Words he had uttered. He appeared inclined to have spoken in his own Defence, but I could not observe that any one was willing to hear him.
Vanity
cast a scornful Smile at him;
Self-Conceit
was angry;
Flattery
, who knew him for
Plain-dealing
, put on a Vizard, and turned away;
Affectation
tossed her Fan, made Mouths, and called him
Envy
or
Slander
; and
Fashion
would have it, that at least he must be
Ill-Manners
. Thus slighted and despised by all, he was driven out for abusing People of Merit and Figure; and I heard it firmly resolved, that he should be used no better wherever they met with him hereafter.
I had already seen the Meaning of most part of that Warning which he had given, and was considering how the latter Words should be fulfilled, when a mighty Noise was heard without, and the Door was blackned by a numerous Train of Harpies crowding in upon us.
Folly
and
Broken Credit
were seen in the House before they entered.
Trouble, Shame, Infamy, Scorn
and
Poverty
brought up the Rear.
Vanity
, with her
Cupid
and
Graces
, disappeared; her Subjects ran into Holes and Corners; but many of them were found and carried off (as I was told by one who stood near me) either to Prisons or Cellars, Solitude, or little Company, the meaner Arts or the viler Crafts of Life. But these, added he with a disdainful Air, are such who would fondly live here, when their Merits neither matched the Lustre of the Place, nor their Riches its Expences. We have seen such Scenes as these before now; the Glory you saw will all return when the Hurry is over. I thanked him for his Information, and believing him so incorrigible as that he would stay till it was his Turn to be taken, I made off to the Door, and overtook some few, who, though they would not hearken to
Plain-dealing
, were now terrified to good purpose by the Example of others: But when they had touched the Threshold, it was a strange Shock to them to find that the Delusion of
Errour
was gone, and they plainly discerned the Building to hang a little up in the Air without any real Foundation. At first we saw nothing but a desperate Leap remained for us, and I a thousand times blamed my unmeaning Curiosity that had brought me into so much Danger. But as they began to sink lower in their own Minds, methought the Palace sunk along with us, till they were arrived at the due Point of
Esteem
which they ought to have for themselves; then the Part of the Building in which they stood touched the Earth, and we departing out, it retired from our Eyes. Now, whether they who stayed in the Palace were sensible of this Descent, I cannot tell; it was then my Opinion that they were not. However it be, my Dream broke up at it, and has given me Occasion all my Life to reflect upon the fatal Consequences of following the Suggestions of
Vanity
.
Mr. SPECTATOR,'I write to you to deSire, that you would again touch upon a certain Enormity, which is chiefly in Use among the Politer and better-bred Part of Mankind; I mean the Ceremonies, Bows, Courtsies, Whisperings, Smiles, Winks, Nods, with other familiar Arts of Salutation, which take up in our Churches so much Time, that might be better employed, and which seem so utterly inconsistent with the Duty and true Intent of our entering into those Religious Assemblies. The Resemblance which this bears to our indeed proper Behaviour in Theatres, may be some Instance of its Incongruity in the above-mentioned Places. InRomanCatholick Churches and Chappels abroad, I my self have observed, more than once, Persons of the first Quality, of the nearest Relation, and intimatest Acquaintance passing by one another unknowing as it were and unknown, and with so little Notices of each other, that it looked like having their Minds more suitably and more solemnly engaged; at least it was an Acknowledgment that they ought to have been so. I have been told the same even of theMahometans, with relation to the Propriety of their Demeanour in the Conventions of their erroneous Worship: And I cannot but think either of them sufficient and laudable Patterns for our Imitation in this Particular.'I cannot help upon this Occasion remarking on the excellent Memories of those Devotionists, who upon returning from Church shall give a particular Account how two or three hundred People were dressed; a Thing, by reason of its Variety, so difficult to be digested and fixed in the Head, that 'tis a Miracle to me how two poor Hours of Divine Service can be Time sufficient for so elaborate an undertaking, the Duty of the Place too being jointly and, no doubt, oft pathetically performed along with it. Where it issaidin Sacred Wit, thatthe Woman ought to have a Covering on her Head, because of the Angels2that last Word is by some thought to be metaphorically used, and to signify young Men. Allowing this Interpretation to be right, the Text may not appear to be wholly foreign to our present Purpose.'When you are in a Disposition proper for writing on such a Subject, I earnestly recommend this to you, and am,Sir,Your very humble Servant.
T.
Footnote 1:
Thomas Parnell, the writer of this allegory, was the son of a commonwealthsman, who at the Restoration ceased to live on his hereditary lands at Congleton, in Cheshire, and bought an estate in Ireland. Born in 1679, at Dublin, where he became M.A. of Trinity College, in 1700 he was ordained after taking his degree, and in 1705 became Archdeacon of Clogher. At the same time he took a wife, who died in 1711. Parnell had been an associate of the chief Whig writers, had taste as a poet, and found pleasure in writing for the papers of the time. When the Whigs went out of power in Queen Anne's reign, Parnell connected himself with the Tories. On the warm recommendation of Swift, he obtained a prebend in 1713, and in May, 1716, a vicarage in the diocese of Dublin, worth £400 a year. He died in July, 1717, aged 38. Inheriting his father's estates in Cheshire and Ireland, Pamell was not in need. Wanting vigour and passion, he was neither formidable nor bitter as a political opponent, and in 1712 his old friends, Steele and Addison, were glad of a paper from him; though, with Swift, he had gone over to the other side in politics.
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Footnote 2:
I
Corinthians
xi. 10.
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Contents
—Non Ego credulus illis—Virg.translation
For want of Time to substitute something else in the Room of them, I am at present obliged to publish Compliments above my Desert in the following Letters. It is no small Satisfaction, to have given Occasion to ingenious Men to employ their Thoughts upon sacred Subjects, from the Approbation of such Pieces of Poetry as they have seen in my
Saturday's
Papers. I shall never publish Verse on that Day but what is written by the same Hand; yet shall I not accompany those Writings with
Eulogiums
, but leave them to speak for themselves.
For theSPECTATOR.Mr. SPECTATOR,'You very much promote the Interests of Virtue, while you reform the Taste of a Prophane Age, and persuade us to be entertained with Divine Poems, while we are distinguished by so many thousand Humours, and split into so many different Sects and Parties; yet Persons of every Party, Sect, and Humour are fond of conforming their Taste to yours. You can transfuse your own Relish of a Poem into all your Readers, according to their Capacity to receive; and when you recommend the pious Passion that reigns in the Verse, we seem to feel the Devotion, and grow proud and pleas'd inwardly, that we have Souls capable of relishing what theSpectatorapproves.'Upon reading the Hymns that you have published in some late Papers, I had a Mind to try Yesterday whether I could write one. The 114thPsalmappears to me an admirable Ode, and I began to turn it into our Language. As I was describing the Journey ofIsraelfromEgypt, and added the Divine Presence amongst them, I perceived a Beauty in thePsalmwhich was entirely new to me, and which I was going to lose; and that is, that the Poet utterly conceals the Presence of God in the Beginning of it, and rather lets a Possessive Pronoun go without a Substantive, than he will so much as mention any thing of Divinity there.Judah was his Sanctuary, andIsraelhis Dominion or Kingdom. The Reason now seems evident, and this Conduct necessary: For if God had appeared before, there could be no wonder why the Mountains should leap and the Sea retire; therefore that this Convulsion of Nature may be brought in with due Surprise, his Name is not mentioned till afterward, and then with a very agreeable Turn of Thought God is introduced at once in all his Majesty. This is what I have attempted to imitate in a Translation without Paraphrase, and to preserve what I could of the Spirit of the sacred Author.'If the following Essay be not too incorrigible, bestow upon it a few Brightnings from your Genius, that I may learn how to write better, or to write no more.Yourdaily Admirer, and humble Servant1, &c.IWhen Israel, freed from Pharaoh's Hand,Left the proud Tyrant and his Land,The Tribes with chearful Homage ownTheir King, and Judah was his Throne.IIAcross the Deep their Journey lay,The Deep divides to make them Way;The Streams of Jordan saw, and fedWith backward Current to their Head.IIIThe Mountains shook like frighted Sheep,Like Lambs the little Hillocks leap;Not Sinai on her Base could stand,Conscious of Sovereign Power at hand.IVWhat Power could make the Deep divide?Make Jordan backward roll his Tide?Why did ye leap, ye little Hills?And whence the Fright that Sinai feels?VLet every Mountain, every FloodRetire, and know th' approaching God,The King of Israel: See him here;Tremble thou Earth, adore and fear.VIHe thunders, and all Nature mourns:The Rock to standing Pools he turns;Flints spring with Fountains at his Word,And Fires and Seas confess their Lord.Mr. SPECTATOR,There are those who take the Advantage of your putting an Half-penny Value upon your self above the rest of our daily Writers, to defame you in publick Conversation, and strive to make you unpopular upon the Account of this said Half-penny. But if I were you, I would insist upon that small Acknowledgment for the superior Merit of yours, as being a Work of Invention. Give me Leave therefore to do you Justice, and say in your Behalf what you cannot your self, which is, That your Writings have made Learning a more necessary Part of good Breeding than it was before you appeared: That Modesty is become fashionable, and Impudence stands in need of some Wit, since you have put them both in their proper Lights. Prophaneness, Lewdness, and Debauchery are not now Qualifications, and a Man may be a very fine Gentleman, tho' he is neither a Keeper nor an Infidel.I would have you tell the Town the Story of theSybills, if they deny giving you Two-Pence. Let them know, that those sacred Papers were valued at the same Rate after two Thirds of them were destroyed, as when there was the whole Set. There are so many of us who will give you your own Price, that you may acquaint your Non-Conformist Readers, That they shall not have it, except they come in within such a Day, under Three-pence. I don't know, but you might bring in theDate Obolum Belisariowith a good Grace. The Witlings come in Clusters to two or three Coffee-houses which have left you off, and I hope you will make us, who fine to your Wit, merry with their Characters who stand out against it.I am your most humble Servant.P. S.Ihavelately got the ingenious Authors of Blacking for Shoes, Powder for colouring the Hair, Pomatum for the Hands, Cosmetick for the Face, to be your constant Customers; so that your Advertisements will as much adorn the outward Man, as your Paper does the inward2.