The Spectator
Chapter 167 : No. 254. Friday, December 21, 1711. Steele.[Greek: Semns eros aretaes, ho de kypridos

No. 254. Friday, December 21, 1711. Steele.

[Greek: Semns eros aretaes, ho de kypridos achos oph.e.l.lei.]

When I consider the false Impressions which are received by the Generality of the World, I am troubled at none more than a certain Levity of Thought, which many young Women of Quality have entertained, to the Hazard of their Characters, and the certain Misfortune of their Lives. The first of the following Letters may best represent the Faults I would now point at, and the Answer to it the Temper of Mind in a contrary Character.

_My dear_ Harriot,

If thou art she, but oh how fallen, how changed, what an Apostate! how lost to all that's gay and agreeable! To be married I find is to be buried alive; I cant conceive it more dismal to be shut up in a Vault to converse with the Shades of my Ancestors, than to be carried down to an old Manor-House in the Country, and confined to the Conversation of a sober Husband and an awkward Chamber-maid. For Variety I suppose you may entertain yourself with Madam in her Grogram Gown, the Spouse of your Parish Vicar, who has by this time I am sure well furnished you with Receipts for making Salves and Possets, distilling Cordial Waters, making Syrups, and applying Poultices.

Blest Solitude! I wish thee Joy, my Dear, of thy loved Retirement, which indeed you would perswade me is very agreeable, and different enough from what I have here described: But, Child, I am afraid thy Brains are a little disordered with Romances and Novels: After six Months Marriage to hear thee talk of Love, and paint the Country Scenes so softly, is a little extravagant; one would think you lived the Lives of _Sylvan_ Deities, or roved among the Walks of Paradise, like the first happy Pair. But prythee leave these Whimsies, and come to Town in order to live and talk like other Mortals. However, as I am extremely interested in your Reputation, I would willingly give you a little good Advice at your first Appearance under the Character of a married Woman: Tis a little Insolence in me perhaps, to advise a Matron; but I am so afraid you'll make so silly a Figure as a fond Wife, that I cannot help warning you not to appear in any publick Places with your Husband, and never to saunter about St. _James's Park_ together: If you presume to enter the Ring at _Hide-Park_ together, you are ruined for ever; nor must you take the least notice of one another at the Play-house or Opera, unless you would be laughed at for a very loving Couple most happily paired in the Yoke of Wedlock. I would recommend the Example of an Acquaintance of ours to your Imitation; she is the most negligent and fas.h.i.+onable Wife in the World; she is hardly ever seen in the same Place with her Husband, and if they happen to meet, you would think them perfect Strangers: She never was heard to name him in his Absence, and takes care he shall never be the Subject of any Discourse that she has a Share in. I hope you' propose this Lady as a Pattern, tho I am very much afraid you'll be so silly to think _Portia, &c. Sabine_ and _Roman_ Wives much brighter Examples. I wish it may never come into your Head to imitate those antiquated Creatures so far, as to come into Publick in the Habit as well as Air of a _Roman_ Matron. You make already the Entertainment at Mrs. _Modish's_ Tea-Table; she says, she always thought you a discreet Person, and qualified to manage a Family with admirable Prudence: she dies to see what demure and serious Airs Wedlock has given you, but she says she shall never forgive your Choice of so gallant a Man as _Bellamour_ to transform him to a meer sober Husband; twas unpardonable: You see, my Dear, we all envy your Happiness, and no Person more than _Your humble Servant_, Lydia.

Be not in pain, good Madam, for my Appearance in Town; I shall frequent no publick Places, or make any Visits where the Character of a modest Wife is ridiculous. As for your wild Raillery on Matrimony, tis all Hypocrisy; you, and all the handsome young Women of our Acquaintance, shew yourselves to no other Purpose than to gain a Conquest over some Man of Worth, in order to bestow your Charms and Fortune on him. There's no Indecency in the Confession, the Design is modest and honourable, and all your Affectation cant disguise it.

I am married, and have no other Concern but to please the Man I Love; he's the End of every Care I have; if I dress, tis for him; if I read a Poem or a Play, tis to qualify myself for a Conversation agreeable to his Taste: He's almost the End of my Devotions; half my Prayers are for his Happiness. I love to talk of him, and never hear him named but with Pleasure and Emotion. I am your Friend, and wish your Happiness, but am sorry to see by the Air of your Letter that there are a Set of Women who are got into the Common-Place Raillery of every Thing that is sober, decent, and proper: Matrimony and the Clergy are the Topicks of People of little Wit and no Understanding. I own to you, I have learned of the Vicars Wife all you tax me with: She is a discreet, ingenious, pleasant, pious Woman; I wish she had the handling of you and Mrs. _Modish_; you would find, if you were too free with her, she would soon make you as charming as ever you were, she would make you blush as much as if you had never been fine Ladies. The Vicar, Madam, is so kind as to visit my Husband, and his agreeable Conversation has brought him to enjoy many sober happy Hours when even I am shut out, and my dear Master is entertained only with his own Thoughts. These Things, dear Madam, will be lasting Satisfactions, when the fine Ladies, and the c.o.xcombs by whom they form themselves, are irreparably ridiculous, ridiculous in old Age. I am, _Madam, your most humble Servant_, Mary Home.

_Dear Mr_. SPECTATOR, You have no Goodness in the World, and are not in earnest in any thing you say that is serious, if you do not send me a plain Answer to this: I happened some Days past to be at the Play, where during the Time of Performance, I could not keep my Eyes off from a beautiful young Creature who sat just before me, and who I have been since informed has no Fortune. It would utterly ruin my Reputation for Discretion to marry such a one, and by what I can learn she has a Character of great Modesty, so that there is nothing to be thought on any other Way. My Mind has ever since been so wholly bent on her, that I am much in danger of doing something very extravagant without your speedy Advice to,

SIR, _Your most humble Servant_.

I am sorry I cannot answer this impatient Gentleman, but by another Question.

_Dear Correspondent_, Would you marry to please other People, or your self?

T.

No. 255. Sat.u.r.day, December 22, 1711. Addison.

Laudis amore tumes? sunt certa piacula, quae te Ter pure lecto poterunt recreare libello.

Hor.

The Soul, considered abstractedly from its Pa.s.sions, is of a remiss and sedentary Nature, slow in its Resolves, and languis.h.i.+ng in its Executions. The Use therefore of the Pa.s.sions is to stir it up, and to put it upon Action, to awaken the Understanding, to enforce the Will, and to make the whole Man more vigorous and attentive in the Prosecutions of his Designs. As this is the End of the Pa.s.sions in general, so it is particularly of Ambition, which pushes the Soul to such Actions as are apt to procure Honour and Reputation to the Actor.

But if we carry our Reflections higher, we may discover further Ends of Providence in implanting this Pa.s.sion in Mankind.

It was necessary for the World, that Arts should be invented and improved, Books written and transmitted to Posterity, Nations conquered and civilized: Now since the proper and genuine Motives to these and the like great Actions, would only influence virtuous Minds; there would be but small Improvements in the World, were there not some common Principle of Action working equally with all Men. And such a Principle is Ambition or a Desire of Fame, by which [great [1]] Endowments are not suffered to lie idle and useless to the Publick, and many vicious Men over-reached, as it were, and engaged contrary to their natural Inclinations in a glorious and laudable Course of Action. For we may further observe, that Men of the greatest Abilities are most fired with Ambition: And that on the contrary, mean and narrow Minds are the least actuated by it: whether it be that [a Man's Sense of his own [2]]

Incapacities makes [him [3]] despair of coming at Fame, or that [he has [4]] not enough range of Thought to look out for any Good which does not more immediately relate to [his [5]] Interest or Convenience, or that Providence, in the very Frame of [his Soul [6]], would not subject [him [7]] to such a Pa.s.sion as would be useless to the World, and a Torment to [himself. [8]]

Were not this Desire of Fame very strong, the Difficulty of obtaining it, and the Danger of losing it when obtained, would be sufficient to deter a Man from so vain a Pursuit.

How few are there who are furnished with Abilities sufficient to recommend their Actions to the Admiration of the World, and to distinguish themselves from the rest of Mankind? Providence for the most part sets us upon a Level, and observes a kind of Proportion in its Dispensation towards us. If it renders us perfect in one Accomplishment, it generally leaves us defective in another, and seems careful rather of preserving every Person from being mean and deficient in his Qualifications, than of making any single one eminent or extraordinary.

And among those who are the most richly endowed by Nature, and accomplished by their own Industry, how few are there whose Virtues are not obscured by the Ignorance, Prejudice or Envy of their Beholders?

Some Men cannot discern between a n.o.ble and a mean Action. Others are apt to attribute them to some false End or Intention; and others purposely misrepresent or put a wrong Interpretation on them. But the more to enforce this Consideration, we may observe that those are generally most unsuccessful in their Pursuit after Fame, who are most desirous of obtaining it. It is _Sall.u.s.t's_ Remark upon _Cato_, that the less he coveted Glory, the more he acquired it. [9]

Men take an ill-natur'd Pleasure in crossing our Inclinations, and disappointing us in what our Hearts are most set upon. When therefore they have discovered the pa.s.sionate Desire of Fame in the Ambitious Man (as no Temper of Mind is more apt to show it self) they become sparing and reserved in their Commendations, they envy him the Satisfaction of an Applause, and look on their Praises rather as a Kindness done to his Person, than as a Tribute paid to his Merit. Others who are free from this natural Perverseness of Temper grow wary in their Praises of one, who sets too great a Value on them, lest they should raise him too high in his own Imagination, and by Consequence remove him to a greater Distance from themselves.

But further, this Desire of Fame naturally betrays the ambitious Man into such Indecencies as are a lessening to his Reputation. He is still afraid lest any of his Actions should be thrown away in private, lest his Deserts should be concealed from the Notice of the World, or receive any Disadvantage from the Reports which others make of them. This often sets him on empty Boasts and Ostentations of himself, and betrays him into vain fantastick Recitals of his own Performances: His Discourse generally leans one Way, and, whatever is the Subject of it, tends obliquely either to the detracting from others, or to the extolling of himself. Vanity is the natural Weakness of an ambitious Man, which exposes him to the secret Scorn and Derision of those he converses with, and ruins the Character he is so industrious to advance by it. For tho his Actions are never so glorious, they lose their l.u.s.tre when they are drawn at large, and set to show by his own Hand; and as the World is more apt to find fault than to commend, the Boast will probably be censured when the great Action that occasioned it is forgotten.

Besides this very Desire of Fame is looked on as a Meanness [and [10]]

Imperfection in the greatest Character. A solid and substantial Greatness of Soul looks down with a generous Neglect on the Censures and Applauses of the Mult.i.tude, and places a Man beyond the little Noise and Strife of Tongues. Accordingly we find in our selves a secret Awe and Veneration for the Character of one who moves above us in a regular and ill.u.s.trious Course of Virtue, without any regard to our good or ill Opinions of him, to our Reproaches or Commendations. As on the contrary it is usual for us, when we would take off from the Fame and Reputation of an Action, to ascribe it to Vain-Glory, and a Desire of Fame in the Actor. Nor is this common Judgment and Opinion of Mankind ill-founded: for certainly it denotes no great Bravery of Mind to be worked up to any n.o.ble Action by so selfish a Motive, and to do that out of a Desire of Fame, which we could not be prompted to by a disinterested Love to Mankind, or by a generous Pa.s.sion for the Glory of him that made us.

Thus is Fame a thing difficult to be obtained by all, but particularly by those who thirst after it, since most Men have so much either of Ill-nature, or of Wariness, as not to gratify [or [11]] sooth the Vanity of the Ambitious Man, and since this very Thirst after Fame naturally betrays him into such Indecencies as are a lessening to his Reputation, and is it self looked upon as a Weakness in the greatest Characters.

In the next Place, Fame is easily lost, and as difficult to be preserved as it was at first to be acquired. But this I shall make the Subject of a following Paper

C.

[Footnote 1: [all great]]

[Footnote 2: [the Sense of their own]]

[Footnote 3: [them]]

[Footnote 4: [they have]]