The Spectator
Chapter 231 : Continuing to write history, in 1701 he was made a member, and in 1705 a paid member,

Continuing to write history, in 1701 he was made a member, and in 1705 a paid member, of the Academie des Inscriptions et Belles Lettres.]

No. 350. Friday, April 11, 1712. Steele.

Ea animi elatio quae cernitur in periculis, si Just.i.tia vacat pugnatque pro suis commodis, in vitio est.

Tull.

CAPTAIN SENTREY was last Night at the Club, and produced a Letter from Ipswich, which his Correspondent desired him to communicate to his Friend the SPECTATOR. It contained an Account of an Engagement between a French Privateer, commanded by one Dominick Pottiere, and a little Vessel of that Place laden with Corn, the Master whereof, as I remember, was one Goodwin. The Englishman defended himself with incredible Bravery, and beat off the French, after having been boarded three or four times. The Enemy still came on with greater Fury, and hoped by his Number of Men to carry the Prize, till at last the Englishman finding himself sink apace, and ready to perish, struck: But the Effect which this singular Gallantry had upon the Captain of the Privateer, was no other than an unmanly Desire of Vengeance for the Loss he had sustained in his several Attacks. He told the Ipswich Man in a speaking-Trumpet, that he would not take him aboard, and that he stayed to see him sink.

The Englishman at the same time observed a Disorder in the Vessel, which he rightly judged to proceed from the Disdain which the s.h.i.+ps Crew had of their Captains Inhumanity: With this Hope he went into his Boat, and approached the Enemy. He was taken in by the Sailors in spite of their Commander; but though they received him against his Command, they treated him when he was in the s.h.i.+p in the manner he directed. Pottiere caused his Men to hold Goodwin, while he beat him with a Stick till he fainted with Loss of Blood, and Rage of Heart: after which he ordered him into Irons without allowing him any Food, but such as one or two of the Men stole to him under peril of the like Usage: After having kept him several Days overwhelmed with the Misery of Stench, Hunger, and Soreness, he brought him into Calais. The Governour of the Place was soon acquainted with all that had pa.s.sed, dismissed Pottiere from his Charge with Ignominy, and gave Goodwin all the Relief which a Man of Honour would bestow upon an Enemy barbarously treated, to recover the Imputation of Cruelty upon his Prince and Country.

When Mr. SENTREY had read his Letter, full of many other circ.u.mstances which aggravate the Barbarity, he fell into a sort of Criticism upon Magnanimity and Courage, and argued that they were inseparable; and that Courage, without regard to Justice and Humanity, was no other than the Fierceness of a wild Beast. A good and truly bold Spirit, continued he, is ever actuated by Reason and a Sense of Honour and Duty: The Affectation of such a Spirit exerts it self in an Impudent Aspect, an over-bearing Confidence, and a certain Negligence of giving Offence.

This is visible in all the c.o.c.king Youths you see about this Town, who are noisy in a.s.semblies, unawed by the Presence of wise and virtuous Men; in a word, insensible of all the Honours and Decencies of human Life. A shameless Fellow takes advantage of Merit clothed with Modesty and Magnanimity, and in the Eyes of little People appears sprightly and agreeable; while the Man of Resolution and true Gallantry is overlooked and disregarded, if not despised. There is a Propriety in all things; and I believe what you Scholars call just and sublime, in opposition to turgid and bombast Expression, may give you an Idea of what I mean, when I say Modesty is the certain Indication of a great Spirit, and Impudence the Affectation of it. He that writes with Judgment, and never rises into improper Warmths, manifests the true Force of Genius; in like manner, he who is quiet and equal in all his Behaviour, is supported in that Deportment by what we may call true Courage. Alas, it is not so easy a thing to be a brave Man as the unthinking part of Mankind imagine: To dare, is not all that there is in it. The Privateer we were just now talking of, had boldness enough to attack his Enemy, but not Greatness of Mind enough to admire the same Quality exerted by that Enemy in defending himself. Thus his base and little Mind was wholly taken up in the sordid regard to the Prize, of which he failed, and the damage done to his own Vessel; and therefore he used an honest Man, who defended his own from him, in the Manner as he would a Thief that should rob him.

He was equally disappointed, and had not Spirit enough to consider that one Case would be Laudable and the other Criminal. Malice, Rancour, Hatred, Vengeance, are what tear the b.r.e.a.s.t.s of mean Men in Fight; but Fame, Glory, Conquests, Desires of Opportunities to pardon and oblige their Opposers, are what glow in the Minds of the Gallant. The Captain ended his Discourse with a Specimen of his Book-Learning; and gave us to understand that he had read a French Author on the Subject of Justness in point of Gallantry. I love, said Mr. SENTREY, a Critick who mixes the Rules of Life with Annotations upon Writers. My Author, added he, in his Discourse upon Epick Poem, takes occasion to speak of the same Quality of Courage drawn in the two different Characters of Turnus and aeneas: He makes Courage the chief and greatest Ornament of Turnus; but in aeneas there are many others which out-s.h.i.+ne it, amongst the rest that of Piety. Turnus is therefore all along painted by the Poet full of Ostentation, his Language haughty and vain glorious, as placing his Honour in the Manifestation of his Valour; aeneas speaks little, is slow to Action; and shows only a sort of defensive Courage. If Equipage and Address make Turnus appear more couragious than aeneas, Conduct and Success prove aeneas more valiant than Turnus.

T.

No. 351. Sat.u.r.day, April 12, 1712. Addison.

In te omnis domus inclinata rec.u.mbit.

Virg.

If we look into the three great Heroick Poems which have appeared in the World, we may observe that they are built upon very slight Foundations.

Homer lived near 300 Years after the Trojan War; and, as the writing of History was not then in use among the Greeks, we may very well suppose, that the Tradition of Achilles and Ulysses had brought down but very few particulars to his Knowledge; though there is no question but he has wrought into his two Poems such of their remarkable Adventures, as were still talked of among his Contemporaries.

The Story of aeneas, on which Virgil founded his Poem, was likewise very bare of Circ.u.mstances, and by that means afforded him an Opportunity of embellis.h.i.+ng it with Fiction, and giving a full range to his own Invention. We find, however, that he has interwoven, in the course of his Fable, the princ.i.p.al Particulars, which were generally believed among the Romans, of aeneas his Voyage and Settlement in Italy. The Reader may find an Abridgment of the whole Story as collected out of the ancient Historians, and as it was received among the Romans, in Dionysius Halicarna.s.seus [1].

Since none of the Criticks have consider'd Virgil's Fable, with relation to this History of aeneas, it may not, perhaps, be amiss to examine it in this Light, so far as regards my present Purpose. Whoever looks into the Abridgment above mentioned, will find that the Character of aeneas is filled with Piety to the G.o.ds, and a superst.i.tious Observation of Prodigies, Oracles, and Predictions. Virgil has not only preserved this Character in the Person of aeneas, but has given a place in his Poem to those particular Prophecies which he found recorded of him in History and Tradition. The Poet took the matters of Fact as they came down to him, and circ.u.mstanced them after his own manner, to make them appear the more natural, agreeable, or surprizing. I believe very many Readers have been shocked at that ludicrous Prophecy, which one of the Harpyes p.r.o.nounces to the Trojans in the third Book, namely, that before they had built their intended City, they should be reduced by Hunger to eat their very Tables. But, when they hear that this was one of the Circ.u.mstances that had been transmitted to the Romans in the History of aeneas, they will think the Poet did very well in taking notice of it.

The Historian above mentioned acquaints us, a Prophetess had foretold aeneas, that he should take his Voyage Westward, till his Companions should eat their Tables; and that accordingly, upon his landing in Italy, as they were eating their Flesh upon Cakes of Bread, for want of other Conveniences, they afterwards fed on the Cakes themselves; upon which one of the Company said merrily, We are eating our Tables. They immediately took the Hint, says the Historian, and concluded the Prophecy to be fulfilled. As Virgil did not think it proper to omit so material a particular in the History of aeneas, it may be worth while to consider with how much Judgment he has qualified it, and taken off every thing that might have appeared improper for a Pa.s.sage in an Heroick Poem. The Prophetess who foretells it, is an Hungry Harpy, as the Person who discovers it is young Ascanius. [2]

Heus etiam mensas consumimus, inquit Inlus!

Such an observation, which is beautiful in the Mouth of a Boy, would have been ridiculous from any other of the Company. I am apt to think that the changing of the Trojan Fleet into Water-Nymphs which is the most violent Machine in the whole aeneid, and has given offence to several Criticks, may be accounted for the same way. Virgil himself, before he begins that Relation, premises, that what he was going to tell appeared incredible, but that it was justified by Tradition. What further confirms me that this Change of the Fleet was a celebrated Circ.u.mstance in the History of aeneas, is, that Ovid has given place to the same Metamorphosis in his Account of the heathen Mythology.

None of the Criticks I have met with having considered the Fable of the aeneid in this Light, and taken notice how the Tradition, on which it was founded, authorizes those Parts in it which appear the most exceptionable; I hope the length of this Reflection will not make it unacceptable to the curious Part of my Readers.

The History, which was the Basis of Milton's Poem, is still shorter than either that of the Iliad or aeneid. The Poet has likewise taken care to insert every Circ.u.mstance of it in the Body of his Fable. The ninth Book, which we are here to consider, is raised upon that brief Account in Scripture, wherein we are told that the Serpent was more subtle than any Beast of the Field, that he tempted the Woman to eat of the forbidden Fruit, that she was overcome by this Temptation, and that Adam followed her Example. From these few Particulars, Milton has formed one of the most Entertaining Fables that Invention ever produced. He has disposed of these several Circ.u.mstances among so many beautiful and natural Fictions of his own, that his whole Story looks only like a Comment upon sacred Writ, or rather seems to be a full and compleat Relation of what the other is only an Epitome. I have insisted the longer on this Consideration, as I look upon the Disposition and Contrivance of the Fable to be the princ.i.p.al Beauty of the ninth Book, which has more Story in it, and is fuller of Incidents, than any other in the whole Poem. Satan's traversing the Globe, and still keeping within the Shadow of the Night, as fearing to be discovered by the Angel of the Sun, who had before detected him, is one of those beautiful Imaginations with which he introduces this his second Series of Adventures. Having examined the Nature of every Creature, and found out one which was the most proper for his Purpose, he again returns to Paradise; and, to avoid Discovery, sinks by Night with a River that ran under the Garden, and rises up again through a Fountain that [issued [3]] from it by the Tree of Life. The Poet, who, as we have before taken notice, speaks as little as possible in his own Person, and, after the Example of Homer, fills every Part of his Work with Manners and Characters, introduces a Soliloquy of this infernal Agent, who was thus restless in the Destruction of Man. He is then describ'd as gliding through the Garden, under the resemblance of a Mist, in order to find out that Creature in which he design'd to tempt our first Parents. This Description has something in it very Poetical and Surprizing.

So saying, through each Thicket Dank or Dry, Like a black Mist, low creeping, he held on His Midnight Search, where soonest he might find The Serpent: him fast sleeping soon he found In Labyrinth of many a Round self-roll'd, His Head the midst, well stor'd with subtle Wiles.

The Author afterwards gives us a Description of the Morning, which is wonderfully suitable to a Divine Poem, and peculiar to that first Season of Nature: He represents the Earth, before it was curst, as a great Altar, breathing out its Incense from all Parts, and sending up a pleasant Savour to the Nostrils of its Creator; to which he adds a n.o.ble Idea of Adam and Eve, as offering their Morning Wors.h.i.+p, and filling up the Universal Consort of Praise and Adoration.

Now when as sacred Light began to dawn In Eden on the humid Flowers, that breathed Their Morning Incense, when all things that breathe From th' Earth's great Altar send up silent Praise To the Creator, and his Nostrils fill With grateful Smell; forth came the human Pair, And join'd their vocal Wors.h.i.+p to the Choir Of Creatures wanting Voice--

The Dispute which follows between our two first Parents, is represented with great Art: It [proceeds [4]] from a Difference of Judgment, not of Pa.s.sion, and is managed with Reason, not with Heat: It is such a Dispute as we may suppose might have happened in Paradise, had Man continued Happy and Innocent. There is a great Delicacy in the Moralities which are interspersed in Adams Discourse, and which the most ordinary Reader cannot but take notice of. That Force of Love which the Father of Mankind so finely describes in the eighth Book, and which is inserted in my last Sat.u.r.days Paper, shews it self here in many fine Instances: As in those fond Regards he cast towards Eve at her parting from him.

Her long with ardent Look his Eye pursued Delighted, but desiring more her stay: Oft he to her his Charge of quick return Repeated; she to him as oft engaged To be return'd by noon amid the Bower.

In his Impatience and Amus.e.m.e.nt during her Absence

--Adam the while, Waiting desirous her return, had wove Of choicest Flowers a Garland, to adorn Her Tresses, and her rural Labours crown: As Reapers oft are wont their Harvest Queen.

Great Joy he promised to his thoughts, and new Solace in her return, so long delay'd.

But particularly in that pa.s.sionate Speech, where seeing her irrecoverably lost, he resolves to perish with her rather than to live without her.

--Some cursed Fraud Or Enemy hath beguil'd thee, yet unknown, And me with thee hath ruin'd; for with thee Certain my Resolution is to die!

How can I live without thee; how forego Thy sweet Converse and Love so dearly join'd, To live again in these wild Woods forlorn?

Should G.o.d create another Eve, and I Another Rib afford, yet loss of thee Would never from my Heart! no, no! I feel The Link of Nature draw me: Flesh of Flesh, Bone of my Bone thou art, and from thy State Mine never shall be parted, Bliss or Woe!

The Beginning of this Speech, and the Preparation to it, are animated with the same Spirit as the Conclusion, which I have here quoted.

The several Wiles which are put in practice by the Tempter, when he found Eve separated from her Husband, the many pleasing Images of Nature which are intermix'd in this part of the Story, with its gradual and regular Progress to the fatal Catastrophe, are so very remarkable that it would be superfluous to point out their respective Beauties.

I have avoided mentioning any particular Similitudes in my Remarks on this great Work, because I have given a general Account of them in my Paper on the first Book. There is one, however, in this part of the Poem, which I shall here quote as it is not only very beautiful, but the closest of any in the whole Poem. I mean that where the Serpent is describ as rolling forward in all his Pride, animated by the evil Spirit, and conducting Eve to her Destruction, while Adam was at too great a distance from her to give her his a.s.sistance. These several Particulars are all of them wrought into the following Similitude.

--Hope elevates, and Joy Brightens his Crest; as when a wandering Fire, Compact of unctuous Vapour, which the Night Condenses, and the Cold invirons round, Kindled through Agitation to a Flame, (Which oft, they say, some evil Spirit attends) Hovering and blazing with delusive Light, Misleads th' amaz'd Night-wanderer from his Way To Bogs and Mires, and oft through Pond or Pool, There swallowed up and lost, from succour far.

That secret Intoxication of Pleasure, with all those transient flus.h.i.+ngs of Guilt and Joy, which the Poet represents in our first Parents upon their eating the forbidden Fruit, to [those [5]] flaggings of Spirits, damps of Sorrow, and mutual Accusations which succeed it, are conceiv'd with a wonderful Imagination, and described in very natural Sentiments.

When Dido in the fourth aeneid yielded to that fatal Temptation which ruined her, Virgil tells us the Earth trembled, the Heavens were filled with Flashes of Lightning, and the Nymphs howled upon the Mountain-Tops.