The Spectator
Chapter 159 : Your Speculations do not so generally prevail over Mens Manners as I could wish. A for

Your Speculations do not so generally prevail over Mens Manners as I could wish. A former Paper of yours [1] concerning the Misbehaviour of People, who are necessarily in each others Company in travelling, ought to have been a lasting Admonition against Transgressions of that Kind: But I had the Fate of your Quaker, in meeting with a rude Fellow in a Stage-Coach, who entertained two or three Women of us (for there was no Man besides himself) with Language as indecent as was ever heard upon the Water. The impertinent Observations which the c.o.xcomb made upon our Shame and Confusion were such, that it is an unspeakable Grief to reflect upon them. As much as you have declaimed against Duelling, I hope you will do us the Justice to declare, that if the Brute has Courage enough to send to the Place where he saw us all alight together to get rid of him, there is not one of us but has a Lover who shall avenge the Insult. It would certainly be worth your Consideration, to look into the frequent Misfortunes of this kind, to which the Modest and Innocent are exposed, by the licentious Behaviour of such as are as much Strangers to good Breeding as to Virtue. Could we avoid hearing what we do not approve, as easily as we can seeing what is disagreeable, there were some Consolation; but since [in a Box at a Play,][2] in an a.s.sembly of Ladies, or even in a Pew at Church, it is in the Power of a gross c.o.xcomb to utter what a Woman cannot avoid hearing, how miserable is her Condition who comes within the Power of such Impertinents? And how necessary is it to repeat Invectives against such a Behaviour? If the Licentious had not utterly forgot what it is to be modest, they would know that offended Modesty labours under one of the greatest Sufferings to which human Life can be exposed. If one of these Brutes could reflect thus much, tho they want Shame, they would be moved, by their Pity, to abhor an impudent Behaviour in the Presence of the Chaste and Innocent. If you will oblige us with a _Spectator_ on this Subject, and procure it to be pasted against every Stage-Coach in _Great-Britain_, as the Law of the Journey, you will highly oblige the whole s.e.x, for which you have professed so great an Esteem; and in particular, the two Ladies my late Fellow-Sufferers, and,

SIR, _Your most humble Servant_,

Rebecca Ridinghood.

Mr. SPECTATOR,

The Matter which I am now going to send you, is an unhappy Story in low Life, and will recommend it self, so that you must excuse the Manner of expressing it. A poor idle drunken Weaver in _Spittle-Fields_ has a faithful laborious Wife, who by her Frugality and Industry had laid by her as much Money as purchased her a Ticket in the present Lottery. She had hid this very privately in the Bottom of a Trunk, and had given her Number to a Friend and Confident, who had promised to keep the Secret, and bring her News of the Success.

The poor Adventurer was one Day gone abroad, when her careless Husband, suspecting she had saved some Money, searches every Corner, till at length he finds this same Ticket; which he immediately carries abroad, sells, and squanders away the Money without the Wife's suspecting any thing of the Matter. A Day or two after this, this Friend, who was a Woman, comes and brings the Wife word, that she had a Benefit of Five Hundred Pounds. The poor Creature over-joyed, flies up Stairs to her Husband, who was then at Work, and desires him to leave his Loom for that Evening, and come and drink with a Friend of his and hers below. The Man received this chearful Invitation as bad Husbands sometimes do, and after a cross Word or two told her he woudn't come. His Wife with Tenderness renewed her Importunity, and at length said to him, My Love! I have within these few Months, unknown to you, sc.r.a.ped together as much Money as has bought us a Ticket in the Lottery, and now here is Mrs. Quick [come] [3] to tell me, that tis come up this Morning a Five hundred Pound Prize. The Husband replies immediately, You lye, you s.l.u.t, you have no Ticket, for I have sold it. The poor Woman upon this Faints away in a Fit, recovers, and is now run distracted. As she had no Design to defraud her Husband, but was willing only to partic.i.p.ate in his good Fortune, every one pities her, but thinks her Husbands Punishment but just.

This, Sir, is Matter of Fact, and would, if the Persons and Circ.u.mstances were greater, in a well-wrought Play be called _Beautiful Distress_. I have only sketched it out with Chalk, and know a good Hand can make a moving Picture with worse Materials.

SIR, &c.

Mr. SPECTATOR,

I am what the World calls a warm Fellow, and by good Success in Trade I have raised myself to a Capacity of making some Figure in the World; but no matter for that. I have now under my Guardians.h.i.+p a couple of Nieces, who will certainly make me run mad; which you will not wonder at, when I tell you they are Female Virtuosos, and during the three Years and a half that I have had them under my Care, they never in the least inclined their Thoughts towards any one single Part of the Character of a notable Woman. Whilst they should have been considering the proper Ingredients for a Sack-posset, you should hear a Dispute concerning the [magnetick] [4], and in first reprint.] Virtue of the Loadstone, or perhaps the Pressure of the Atmosphere: Their Language is peculiar to themselves, and they scorn to express themselves on the meanest Trifle with Words that are not of a _Latin_ Derivation. But this were supportable still, would they suffer me to enjoy an uninterrupted Ignorance; but, unless I fall in with their abstracted Idea of Things (as they call them) I must not expect to smoak one Pipe in Quiet. In a late Fit of the Gout I complained of the Pain of that Distemper when my Niece _Kitty_ begged Leave to a.s.sure me, that whatever I might think, several great Philosophers, both ancient and modern, were of Opinion, that both Pleasure and Pain were imaginary [Distinctions [5]], and that there was no such thing as either _in rerum Natura_. I have often heard them affirm that the Fire was not hot; and one Day when I, with the Authority of an old Fellow, desired one of them to put my blue Cloak on my Knees; she answered, Sir, I will reach the Cloak; but take notice, I do not do it as allowing your Description; for it might as well be called Yellow as Blue; for Colour is nothing but the various Infractions of the Rays of the Sun. Miss _Molly_ told me one Day; That to say Snow was white, is allowing a vulgar Error; for as it contains a great Quant.i.ty of nitrous Particles, it [might more reasonably][6] be supposed to be black. In short, the young Husseys would persuade me, that to believe ones Eyes is a sure way to be deceived; and have often advised me, by no means, to trust any thing so fallible as my Senses. What I have to beg of you now is, to turn one Speculation to the due Regulation of Female Literature, so far at least, as to make it consistent with the Quiet of such whose Fate it is to be liable to its Insults; and to tell us the Difference between a Gentleman that should make Cheesecakes and raise Paste, and a Lady that reads _Locke_, and understands the Mathematicks. In which you will extreamly oblige

_Your hearty Friend and humble Servant_,

Abraham Thrifty.

T.

[Footnote 1: No. 132.]

[Footnote 2: at a Box in a Play, and in first reprint.]

[Footnote 3: [comes], and in first reprint.]

[Footnote 4: [magnetical], and in first reprint.]

[Footnote 5: [Distractions], and in first reprint.]

[Footnote 6: [may more seasonably], and in first reprint.]

No. 243. Sat.u.r.day, December 8, 1711. Addison.

Formam quidem ipsam, Marce fili, et tanquam faciem Honesti vides: quae si oculis cerneretur, mirabiles amores (ut ait Plato) excitaret Sapientiae.

Tull. Offic.

I do not remember to have read any Discourse written expressly upon the Beauty and Loveliness of Virtue, without considering it as a Duty, and as the Means of making us happy both now and hereafter. I design therefore this Speculation as an Essay upon that Subject, in which I shall consider Virtue no further than as it is in it self of an amiable Nature, after having premised, that I understand by the Word Virtue such a general Notion as is affixed to it by the Writers of Morality, and which by devout Men generally goes under the Name of Religion, and by Men of the World under the Name of Honour.

Hypocrisy it self does great Honour, or rather Justice, to Religion, and tacitly acknowledges it to be an Ornament to human Nature. The Hypocrite would not be at so much Pains to put on the Appearance of Virtue, if he did not know it was the most proper and effectual means to gain the Love and Esteem of Mankind.

We learn from _Hierodes_, it was a common Saying among the Heathens, that the Wise Man hates no body, but only loves the Virtuous.

_Tully_ has a very beautiful Gradation of Thoughts to shew how amiable Virtue is. We love a virtuous Man, says he, who lives in the remotest Parts of the Earth, though we are altogether out of the Reach of his Virtue, and can receive from it no Manner of Benefit; nay, one who died several Ages ago, raises a secret Fondness and Benevolence for him in our Minds, when we read his Story: Nay, what is still more, one who has been the Enemy of our Country, provided his Wars were regulated by Justice and Humanity, as in the Instance of _Pyrrhus_ whom _Tully_ mentions on this Occasion in Opposition to _Hannibal_. Such is the natural Beauty and Loveliness of Virtue.

Stoicism, which was the Pedantry of Virtue, ascribes all good Qualifications, of what kind soever, to the virtuous Man. Accordingly [Cato][1] in the Character _Tully_ has left of him, carried Matters so far, that he would not allow any one but a virtuous Man to be handsome.

This indeed looks more like a Philosophical Rant than the real Opinion of a Wise Man; yet this was what _Cato_ very seriously maintained. In short, the Stoics thought they could not sufficiently represent the Excellence of Virtue, if they did not comprehend in the Notion of it all possible Perfection[s]; and therefore did not only suppose, that it was transcendently beautiful in it self, but that it made the very Body amiable, and banished every kind of Deformity from the Person in whom it resided.

It is a common Observation, that the most abandoned to all Sense of Goodness, are apt to wish those who are related to them of a different Character; and it is very observable, that none are more struck with the Charms of Virtue in the fair s.e.x, than those who by their very Admiration of it are carried to a Desire of ruining it.

A virtuous Mind in a fair Body is indeed a fine Picture in a good Light, and therefore it is no Wonder that it makes the beautiful s.e.x all over Charms.

As Virtue in general is of an amiable and lovely Nature, there are some particular kinds of it which are more so than others, and these are such as dispose us to do Good to Mankind. Temperance and Abstinence, Faith and Devotion, are in themselves perhaps as laudable as any other Virtues; but those which make a Man popular and beloved, are Justice, Charity, Munificence, and, in short, all the good Qualities that render us beneficial to each other. For which Reason even an extravagant Man, who has nothing else to recommend him but a false Generosity, is often more beloved and esteemed than a Person of a much more finished Character, who is defective in this Particular.

The two great Ornaments of Virtue, which shew her in the most advantageous Views, and make her altogether lovely, are Chearfulness and Good-Nature. These generally go together, as a Man cannot be agreeable to others who is not easy within himself. They are both very requisite in a virtuous Mind, to keep out Melancholy from the many serious Thoughts it is engaged in, and to hinder its natural Hatred of Vice from souring into Severity and Censoriousness.

If Virtue is of this amiable Nature, what can we think of those who can look upon it with an Eye of Hatred and Ill-will, or can suffer their Aversion for a Party to blot out all the Merit of the Person who is engaged in it. A Man must be excessively stupid, as well as uncharitable, who believes that there is no Virtue but on his own Side, and that there are not Men as honest as himself who may differ from him in Political Principles. Men may oppose one another in some Particulars, but ought not to carry their Hatred to those Qualities which are of so amiable a Nature in themselves, and have nothing to do with the Points in Dispute. Men of Virtue, though of different Interests, ought to consider themselves as more nearly united with one another, than with the vicious Part of Mankind, who embark with them in the same civil Concerns. We should bear the same Love towards a Man of Honour, who is a living Antagonist, which _Tully_ tells us in the forementioned Pa.s.sage every one naturally does to an Enemy that is dead. In short, we should esteem Virtue though in a Foe, and abhor Vice though in a Friend.

I speak this with an Eye to those cruel Treatments which Men of all Sides are apt to give the Characters of those who do not agree with them. How many Persons of undoubted Probity, and exemplary Virtue, on either Side, are blackned and defamed? How many Men of Honour exposed to publick Obloquy and Reproach? Those therefore who are either the Instruments or Abettors in such Infernal Dealings, ought to be looked upon as Persons who make use of Religion to promote their Cause, not of their Cause to promote Religion.

C.

[Footnote 1: [we find that _Cato_,]]