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• not of a Latin Derivation. But this were supportable • still, would they suffer me to enjoy an uninterrupted Ig• norance; but, unless I fall in with their abstracted Ideas * of Things (as they callthern) I muft not expect to smoke • one Pipe in Quiet. In a late Fit of the Gout I com• plained of the Pain of that Diftemper, when my Neice • Kitty begged Leave to aflure me, that whatever I might • think, several great Philosophers, both ancient and • modern, were of Opinion, that both Pleafure and • Pain were imaginary Diftin&tions, and thai 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 Fel. • low, defired one of them to put my blue Cloke ox • my Knees, the answered, Sir, I will reach the Cloke ; • 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 Infrac• tions of the Rays of the Sun. Miss Molly told me • one Day; That to say Snow was white, is allowing ra vulgar Error ; for as it contains a great Quantity of • nitrous Particles, it might more reasonably be supposed : to be black. In short, the young Husseys would perfuade • me, that to believe one's Eyes is a fure way to be de• ceived; 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, fo 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 Dif: « ference between a Gentleman that should make Cheese. o cakes and raise Paste, and a Lady that reads Locke; i and understands the Mathematicks.' In which you will

extremely oblige

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No. 243, Saturday, Decemler 8.

Formam quidem ipfam, Marce fili, & tanquam faciem

Honefti vides : quæ fi oculis cerneretur, mirabiles amores

(ut ait Plato) excitaret Sapientiæ. Tull. Offic. You see, my Son Marcus, the very shape and Countenance, as

it were, of Virtue ; which if it cou'd be made the Objeet of Sight, would (as Plato says) excite in us a wonder

ful Love of Wisdom. TDO not remember to have read any Discourse writ

1 ten expresly 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 thereforc tiris Speculation as an Efiay upon that Subject, in which I shall consider Virtue no farther than as it is in it self of an amiable Nature, after having premised, that I understand by the Word Virtue such a veneral NCTION 0 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 fo 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 Efteem of Mankind.

WE learn from Hierocles, it was a common Saying among the Heathens, that the Wise Man hates no Body, but only loves the Virtuous.

TULY has a very beautiful Gradation of Thoughts to shew how amiable Virtue is. We love a virtuous Man, says he, who lives in the remoteft 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

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Enemy Enemy of our Country, provided his Wars were regu. lated by Justice and Humanity, as in the Instance of Pyrrhus, whom Tully mentions on this Occasion in Oppo. ftian 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 foever, to the virtuous Man. Accordingly Cato, 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 handsom. This indeed looks more like a Philosophical Rant than the real Opinion of a Wise Man; yet this was what Cata very seriously maintained. In short, the Stoicks thought they could not sufficiently represent the Excellence of Virtue, if they did not comprehend in the Notion of it all possible Perfections ; and therefore did not only sup. pore, that it was transcendently beautiful in itself, but that it made the very Body amiable, and banished every kind of Deformity from the Person in whom it welded, .

IT is a common Observation, that the moft 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 ftruck with the Charms of Virtue in the fair Sex, than those who by their very Admiration of it are carried to a Defire 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 Sex 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 Abftinence, Faith and De. votion, 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 Chearfulnefs 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 hine der its natural Hatred of Vice from souring into Severity and Cenforiousness. .

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 honeft as himself who may differ from him in Political Principles. Men may oppose one another in fome 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 In. terests, ought to consider themselves as more nearly uni. ted with one another, than with the vicious Part of Man. kind, 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 Passage 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 crual 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 blackened 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,

. Mority,

No. 244. Monday, December 10.

Judex & callidus audis. Hor. Sat. 7.1. 2. v, 101. A judge of Painting you, and Man of Skill. CREECH. Mr. SPECTATOR, Covent-Garden, Decemb. 7.

CANNOT, without a double Injustice, forbear • 1 expressing to you the Satisfaction which a whole • Clan of Virtuofos have received from those Hints which • you have lately given the Town on the Cartons of the • inimitable Raphael. It should be methinks the Business

of a SPECTATOR to improve the pleasures of Sight, "and there cannot be a more immediate Way to it than • recommending the Study and Observation of excellent • Drawings and Pictures. When I first went to view those

of Raphael which you have celebrated, I must confess I ' was but barely pleased ; the next time I liked them bet*ter, but at last as I grew better acquainted with them, I • fell deeply in Love with them, like wise Specches they ' sunk deep into my Heart; for you know, Mr. SPECTATOR, that a Man of Wit may extremely affect one for *the Present, but if he has not Discretion, his Merit foon • vanishes away, while a wife Man that has not so great a • Stock of Wit, thall nevertheless give you a far greater • and more lasting Satisfaction ; Juft so it is in a Picture • that is smartly touched but not well ftudied; one may call • it a witty Picture, tho' the Painter in the mean time may • be in Danger of being called a Fool. On the other hand, • a Picture that is thoroughly understood in the Whole,and 'well performed in the Particulars, that is begun on the • Foundation of Geometry, carried on by the Rules of • Perspective, Architecture, and Anatomy, and perfected

by a good'Harmony, a just and natural Colouring, and ' such Passions, and Expressions of the Mind as are almost * peculiar to Raphael ; this is what you may juftly stile a • wife Picture, and which feldom fails to strike us Dumb,

till we can assemble all our Faculties to make but a “ tolerable Judgment upon it. Other Pictures are made


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