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* own Corners, and by their Noise and Gestures shew they « have no Refpe&t for the rest of the Company. You fre• quently meet with thele Sets at the Opera, the Play, the • Water-works, and other publick Meetings, where their • whole Business is to draw off the Attention of the Spectastors from the Entertainment, and to fix it upon them. • selves; and it is to be observed that the Impertinence is • ever loudest, when the Set happens to be made up of • three or four Females who have got what you call a Woman's Man among them.
I am at a loss to know from whom People of For. ( tune should learn this Behaviour, unless it be from the • Footmen who keep their Places at a new Play, and are ' often seen passing away their Time in Sets at All-fours in • the Face of a full House, and with a perfect Disregard to People of Quality sitting on each side of them.
FOR preserving therefore the Decency of publick • Assemblies, methinks it would be but reasonable that o those who disturb others should pay at least a double • Price for their Places; or rather Women of Birth and
Distinction should be informed, that a Levity of Beha. « viour in the Eyes of People of Understanding degrades • them below their meanest Attendants; and Gentlemen • should know that a fine Coat is a Livery, when the Per• son who wears it discovers no higher Sense than that of : a Footman. I am,
SIR, Your most Humble Servant, Mr. SPECTATGR, ., Bedfordshire, Sept. 1, 1711. C Am one of those whom every Body calls a Pocher,
T - and sometimes go out to course with a Brace of • Greyhounds, a Mastiff, and a Spaniel or two; and when I • am weary with Coursing, and have killed Hares enough, • go to an Ale-house to refresh my self. I beg the Favour • of you (as you set up for a Reformer) to lend us Word • how many Dogs you will allow us to go with, how • many Full-Pots of Ale to drink, and how many Hares
to kill in a Day, and you will do a great piece of Ser. • vice to all the Sports-men: Be quick then, for the Time • of Coursing is come on.
Yours in Hafta,
Ifaac Hedgeditch os
No 169. Thursday, September 13.
· Sic vita erat : facile omnes perferre ac pati:
Cum quibus erat cunque una, his fefe dedere,
N AAN is subject to innumerable Pains and Sorrows V by the very Condition of Humanity, and yet, as
if Nature had not fown Evils enough in Life, we are continually adding Grief to Grief, and aggravating the common Calamity by our cruel Treatment of one another. Every Man's nalural Weight of Amigion is still made more heavy by the Envy, Malice, Treachery, or Injustice of his Neighbour. At the same time that the Storm beats upon the whole Species, we are falling foul upon one another. · HALF the Misery of human Life might be extinguilhed, would Men alleviate the general Curfe they lye under, by mutual Offices of Compaflion, Benevolence and Humanity. There is nothing therefore which we ought more to encourage in our felves and others, than that Difpofition of Mind which in our Language goes under the Title of Good-nature, and which I shall chuse for the Subject of this Day's Speculation.
GOOD-NATURE is more agreeable in Conversation than Wit, and gives a certain Air to the Countenance which is more amiable than Beauty It shews Virtue in the fair. eft Light, takes off in fome measure from the Deformity of Vice, and makes even Folly and Impertinence supportable,
THERE is no Society or Conversation to be kept up in the World without Good-nature, or something which must bear its Appearance, and supply its Place. For this Reason Mankind have been forced to invent a kind of Arri. ficial Humanity, which is what we express by the Word Good-Breeding. For if we examine thoroughly the Idea of what we call fo, we shall find it to be nothing elfe but an Imitation and Mimickey of Good-nature, or in other Terms, Affability, Complaisance and Easiness of Temper reduced into an Art.
THESE exterior Shows and Appearances of Huma, nity render a Man wonderfully popular and beloved, when they are founded upon a real Good-nature; but without it are like Hypocrisie in Religion, or a bare Form of Holiness, which, when it is discovered, makes a Man more detestable than professed Ini piety.
GOOD-Ñ ATURE is generally born with us; Health, Prosperity and kind Treatment from the World are great Cherilhers of it where they find it, but nothing is capable of forcing it up, where it does not grow of it self. It is one of the Blessings of a happy Constitution, which Education may improve but not produce.
XENOPHON in the Life of his Imaginary Prince, whom he describes as a Pattern for Real ones, is always celebraring the Philanthrophy, or Good-nature of his Hero, which he tells us he brought into the World with him, and gives many remarkable Instances of it in his Child, hood, as well as in all the several Parts of his Life. Nay, on his Death-bed, he describes him as being pleased, thac while his Soul returned to him who made it, his Body should incorporate with the great Mother of all things, and by that means become beneficial to Mankind. For which reason he gives his Sons a positive Order not to enshrine it in Gold or Silver, but to lay it in the Earth as soon as the Life was gone out of it.
AN Instance of such an Overflowing of Humanity, such an exuberant Love to Mankind, could not have entered into the Imagination of a Writer, who had not a Soul filled with great Ideas, and a general Benevolence to Mankind,
IN that celebrated Passage of Saluft, where Cæfar and Cato are placed in such beautiful, but opposite Lights; Cæsar's Character is chiefly made up of Good-nature, as it shewed it felt in all its Forms towards his Friends or his Enemies, his Servants or Dependants, the Guilty or the Distressed. As for Cato's Character, it is rather awful than amiable. Justice seems most agreeable to the Nature of God, and Mercy to that of Man. A Being who has noa thing to Pardon in himself, may reward every Man aca cording to his Works; but he whose very best Actions must be seen with Grains of Allowance, cannot be too mild, moderate and forgiving. For this reason, among all the monstrous Characters in Human Nature, there is
. U'Ornone | Syst, a Catal, i
none so Odious, nor indeed so exquisitely Ridiculous, as that of a rigid severe Temper in a Worthless Man.
THIS Part of Good-nature, however, which consists in the pardoning and over-looking of Faults, is to be ex. ercised only in doing our selves Justice, and that too in the ordinary Commerce and Occurrences of Life; for in the Publick Administrations of Justice, Mercy to one may be Cruelty to others.
IT'is grown almost into a Maxim, that Good-natured Men are not always Men of the moft Wit. The Observarion, in my opinion, has no Foundation in Nature. The greatest Wits I have conversed wich are Men eminent for their Humanity. I take therefore this Remark to have been occasioned by two Reasons. First, Becaufe Ill-nature among ordinary Obfervers passes for Wit. A spightful Saying gratifies so many little Passions in those who hear it, that it generally meets with a good Reception. The Laugh rises upon it, and the Man who utters it is looked upon as a shrewd Satyrist. This may be one Reason, why a great many pleasant Companions appear so surprizingly dull, when they have endeavoured to be Merry in Print the Publick being more just than Private Clubs or Affemblies, in diftinguithing between what is wit and what is Ill-Nature,
ANOTHER Reason why the Good-natured Man may sometimes bring his Wit in Question, is perhaps, because he is apt to be moved with Compassion for those Misfor. tunes or Infirmities, which another would turn into Ridi. cule, and by that means gain the Reputation of a Wit. The Ill-natured Man, though but of equal Parts, gives himfelf a larger Field to expatiate in; he exposes those Failings in Human Nature which the other would cast a Veil over, Laughs at Vices which the other either excuses or conceals, gives Utteranee to Reflections which the other stifles, falls indifferently upon Friends or Enemies, exposes the Perfon who has obliged hiin, and, in short, sticks at nothing that may establith his Character of a Wit. It is no Wonder therefore he succeeds in it better than the Man of Humanity, as a Person who makes use of indirect Methods is more likely to grow Rich than the fair Trader. L
A CTION the Felicity of the Soul, Numb. 116..
Affiliation and Sorrow, not always exprest by Tears,
N.95. True Affli&ion labours to be invisible, ibid. Age: the unnatural Misunderstanding between Age and
Youth, N. 153. The Authority of an aged virtuous
Person preferable to the Pleasures of Youth, ibid. Albacinda, her Character, N. 144. Alexander, his Artifice in his Indian Expedition, N. 127. His Answer to those who ask'd him if he would not be
a Competitor for the Prize in the Olympick Games,ibid. Amaryllis, her Character, N. 144. Ambition the Occasion of Factions, N. 125. Animals, the different Make of every Species, N. 120. The
Instinct of Brutes, ibid. exemplify'd in several Instances, ibid. God himself the Soul of Brutes, 121. The Variety
of Arms with which they are provided by Nature, ibid. Amusements of Life, when innocent, necessary and al· lowable, N. 99. Apparitions, the Creation of weak Minds, N. 110. Arable, (Mrs.) the great Heiress, the Spectator's Fel
low-Traveller, N. 132. Aristotle, his Account of the World, N. 166. 1 Aristus and Aspasia, an happy Couple, N. 128. Artist, wherein he has the Advantage of an Author, N. 166." Association of honest Men proposed by the Spectator, N. 126. Author: in what Manner one Author is a Mole to another, N. 124. Wherein an Author has the Advantage of an Artist, 166. The Care an Author ought to take of what he writes, ibid. A Story of an Atheistical Author, ibid.
RARE FACE, his Success with the Ladies, and the