THE IDLER. (continued 6)

"Some there are who boast their humanity, and content themselves to seize our chases and fisheries, who drive us from every tract of ground where fertility and pleasantness invite them to settle, and make no war upon us except when we intrude upon our own lands.

"Others pretend to have purchased a right of residence and tyranny; but surely the insolence of such bargains is more offensive than the avowed and open dominion of force. What reward can induce the possessour of a country to admit a stranger more powerful than himself? Fraud or terrour must operate in such contracts; either they promised protection which they never have afforded, or instruction which they never imparted. We hoped to be secured by their favour from some other evil, or to learn the arts of Europe, by which we might be able to secure ourselves. Their power they never have exerted in our defence, and their arts they have studiously concealed from us. Their treaties are only to deceive, and their traffick only to defraud us. They have a written law among them, of which they boast, as derived from Him who made the earth and sea, and by which they profess to believe that man will be made happy when life shall forsake him. Why is not this law communicated to us? It is concealed because it is violated. For how can they preach it to an Indian nation, when I am told that one of its first precepts forbids them to do to others what they would not that others should do to them?

"But the time, perhaps, is now approaching, when the pride of usurpation shall be crushed, and the cruelties of invasion shall be revenged. The sons of rapacity have now drawn their swords upon each other, and referred their claims to the decision of war; let us look unconcerned upon the slaughter, and remember that the death of every European delivers the country from a tyrant and a robber; for what is the claim of either nation, but the claim of the vulture to the leveret, of the tiger to the fawn? Let them then continue to dispute their title to regions which they cannot people, to purchase by danger and blood the empty dignity of dominion over mountains which they will never climb, and rivers which they will never pass. Let us endeavour, in the mean time, to learn their discipline, and to forge their weapons; and, when they shall be weakened with mutual slaughter, let us rush down upon them, force their remains to take shelter in their ships, and reign once more in our native country[1]."

[1] "How far the seizing on countries already peopled, and driving out or massacring the innocent and defenceless natives, merely because they differed from their invaders in language, in religion, in customs, in government or in colour; how far such a conduct was consonant to nature, to reason or to Christianity, deserved well to be considered by those who have rendered their names immortal by thus civilizing mankind." Blackstone, Com. ii. 7.

I love the University of Salamanca, said Johnson, with warm emotion, for when the Spaniards were in doubt as to the lawfulness of their conquering America, the University of Salamanca gave it as their opinion, that it was not lawful. Boswell, i. 434.

The untaught eloquence of Indian feeling is well preserved in the language of Gertrude of Wyoming.

No. 82. SATURDAY, NOVEMBER 10, 1759.

TO THE IDLER.

Sir,

Discoursing in my last letter on the different practice of the Italian and Dutch painters, I observed, that "the Italian painter attends only to the invariable, the great and general ideas which are fixed and inherent in universal nature."

I was led into the subject of this letter by endeavouring to fix the original cause of this conduct of the Italian masters. If it can be proved that by this choice they selected the most beautiful part of the creation, it will show how much their principles are founded on reason, and, at the same time, discover the origin of our ideas of beauty.

I suppose it will be easily granted, that no man can judge whether any animal be beautiful in its kind, or deformed, who has seen only one of that species: this is as conclusive in regard to the human figure; so that if a man, born blind, was to recover his sight, and the most beautiful woman was brought before him, he could not determine whether she was handsome or not; nor, if the most beautiful and most deformed were produced, could he any better determine to which he should give the preference, having seen only those two. To distinguish beauty, then, implies the having seen many individuals of that species. If it is asked, how is more skill acquired by the observation of greater numbers? I answer that, in consequence of having seen many, the power is acquired, even without seeking after it, of distinguishing between accidental blemishes and excrescences which are continually varying the surface of Nature's works, and the invariable general form which Nature most frequently produces, and always seems to intend in her productions.

Thus, amongst the blades of grass or leaves of the same tree, though no two can be found exactly alike, yet the general form is invariable: a naturalist, before he chose one as a sample, would examine many, since, if he took the first that occurred, it might have, by accident or otherwise, such a form as that it would scarcely be known to belong to that species; he selects, as the painter does, the most beautiful, that is, the most general form of nature.

Every species of the animal, as well as the vegetable creation, may be said to have a fixed or determinate form towards which nature is continually inclining, like various lines terminating in the centre; or it may be compared to pendulums vibrating in different directions over one central point; and as they all cross the centre, though only one passes through any other point, so it will be found that perfect beauty is oftener produced by nature than deformity; I do not mean than deformity in general, but than any one kind of deformity. To instance in a particular part of a feature: the line that forms the ridge of the nose is beautiful when it is straight; this then is the central form, which is oftener found than either concave, convex or any other irregular form that shall be proposed. As we are then more accustomed to beauty than deformity, we may conclude that to be the reason why we approve and admire it, as we approve and admire customs and fashions of dress for no other reason than that we are used to them; so that, though habit and custom cannot be said to be the cause of beauty, it is certainly the cause of our liking it; and I have no doubt but that, if we were more used to deformity than beauty, deformity would then lose the idea now annexed to it, and take that of beauty; as, if the whole world should agree that yes and no should change their meanings, yes would then deny, and no would affirm.

Whoever undertakes to proceed further in this argument, and endeavours to fix a general criterion of beauty respecting different species, or to show why one species is more beautiful than another, it will be required from him first to prove that one species is really more beautiful than another. That we prefer one to the other, and with very good reason, will be readily granted; but it does not follow from thence that we think it a more beautiful form; for we have no criterion of form by which to determine our judgment. He who says a swan is more beautiful than a dove, means little more than that he has more pleasure in seeing a swan than a dove, either from the stateliness of its motions, or its being a more rare bird; and he who gives the preference to the dove, does it from some association of ideas of innocence that he always annexes to the dove; but, if he pretends to defend the preference he gives to one or the other by endeavouring to prove that this more beautiful form proceeds from a particular gradation of magnitude, undulation of a curve, or direction of a line, or whatever other conceit of his imagination he shall fix on as a criterion of form, he will be continually contradicting himself, and find at last, that the great Mother of Nature will not be subjected to such narrow rules. Among the various reasons why we prefer one part of her works to another, the most general, I believe, is habit and custom; custom makes, in a certain sense, white black, and black white; it is custom alone determines our preference of the colour of the Europeans to the Aethiopians; and they, for the same reason, prefer their own colour to ours. I suppose nobody will doubt, if one of their painters were to paint the goddess of beauty, but that he would represent her black, with thick lips, flat nose, and woolly hair; and, it seems to me, he would act very unnaturally if he did not; for by what criterion will any one dispute the propriety of his idea? We, indeed, say, that the form and colour of the European is preferable to that of the Aethiopian; but I know of no reason we have for it, but that we are more accustomed to it. It is absurd to say, that beauty is possessed of attractive powers, which irresistibly seize the corresponding mind with love and admiration, since that argument is equally conclusive in favour of the white and the black philosopher.

The black and white nations must, in respect of beauty, be considered as of different kinds, at least a different species of the same kind; from one of which to the other, as I observed, no inference can be drawn.

Novelty is said to be one of the causes of beauty: that novelty is a very sufficient reason why we should admire, is not denied; but, because it is uncommon, is it, therefore, beautiful? The beauty that is produced by colour, as when we prefer one bird to another, though of the same form, on account of its colour, has nothing to do with this argument, which reaches only to form. I have here considered the word beauty as being properly applied to form alone. There is a necessity of fixing this confined sense; for there can be no argument, if the sense of the word is extended to every thing that is approved. A rose may as well be said to be beautiful, because it has a fine smell, as a bird because of its colour. When we apply the word beauty we do not mean always by it a more beautiful form, but something valuable on account of its rarity, usefulness, colour, or any other property. A horse is said to be a beautiful animal; but, had a horse as few good qualities as a tortoise, I do not imagine that he would be then esteemed beautiful.

A fitness to the end proposed, is said to be another cause of beauty; but supposing we were proper judges of what form is the most proper in an animal to constitute strength or swiftness, we always determine concerning its beauty, before we exert our understanding to judge of its fitness.

From what has been said, it may be inferred, that the works of nature, if we compare one species with another, are all equally beautiful; and that preference is given from custom, or some association of ideas: and that, in creatures of the same species, beauty is the medium or centre of all various forms.

To conclude, then, by way of corollary: If it has been proved, that the painter, by attending to the invariable and general ideas of nature, produces beauty, he must, by regarding minute particularities and accidental discriminations, deviate from the universal rule, and pollute his canvass with deformity[1].

[1] By Sir Joshua Reynolds.

No. 83. SATURDAY, NOVEMBER 17, 1759.

TO THE IDLER.

Sir,

I suppose you have forgotten that many weeks ago I promised to send you an account of my companions at the Wells. You would not deny me a place among the most faithful votaries of idleness, if you knew how often I have recollected my engagement, and contented myself to delay the performance for some reason which I durst not examine because I knew it to be false; how often I have sat down to write, and rejoiced at interruption; and how often I have praised the dignity of resolution, determined at night to write in the morning, and deferred it in the morning to the quiet hours of night.

I have at last begun what I have long wished at an end, and find it more easy than I expected to continue my narration.

Our assembly could boast no such constellation of intellects as Clarendon's band of associates. We had among us no Selden, Falkland or Waller; but we had men not less important in their own eyes, though less distinguished by the publick; and many a time have we lamented the partiality of mankind, and agreed that men of the deepest inquiry sometimes let their discoveries die away in silence, that the most comprehensive observers have seldom opportunities of imparting their remarks, and that modest merit passes in the crowd unknown and unheeded.

One of the greatest men of the society was Sim Scruple, who lives in a continual equipoise of doubt, and is a constant enemy to confidence and dogmatism. Sim's favourite topick of conversation is the narrowness of the human mind, the fallaciousness of our senses, the prevalence of early prejudice, and the uncertainty of appearances. Sim has many doubts about the nature of death, and is sometimes inclined to believe that sensation may survive motion, and that a dead man may feel though he cannot stir. He has sometimes hinted that man might, perhaps, have been naturally a quadruped; and thinks it would be very proper, that at the Foundling Hospital some children should be inclosed in an apartment in which the nurses should be obliged to walk half upon four and half upon two legs, that the younglings, being bred without the prejudice of example, might have no other guide than nature, and might at last come forth into the world as genius should direct, erect or prone, on two legs or on four.

The next, in dignity of mien and fluency of talk, was Dick Wormwood, whose sole delight is to find every thing wrong. Dick never enters a room but he shows that the door and the chimney are ill-placed. He never walks into the fields but he finds ground ploughed which is fitter for pasture. He is always an enemy to the present fashion.

He holds that all the beauty and virtue of women will soon be destroyed by the use of tea[1]. He triumphs when he talks on the present system of education, and tells us, with great vehemence, that we are learning words when we should learn things. He is of opinion that we suck in errours at the nurse's breast, and thinks it extremely ridiculous that children should be taught to use the right hand rather than the left.

Bob Sturdy considers it as a point of honour to say again what he has once said, and wonders how any man, that has been known to alter his opinion, can look his neighbours in the face. Bob is the most formidable disputant of the whole company; for, without troubling himself to search for reasons, he tires his antagonist with repeated affirmations. When Bob has been attacked for an hour with all the powers of eloquence and reason, and his position appears to all but himself utterly untenable, he always closes the debate with his first declaration, introduced by a stout preface of contemptuous civility. "All this is very judicious; you may talk, Sir, as you please; but I will still say what I said at first." Bob deals much in universals, which he has now obliged us to let pass without exceptions. He lives on an annuity, and holds that there are as many thieves as traders; he is of loyalty unshaken, and always maintains, that he who sees a Jacobite sees a rascal.

Phil Gentle is an enemy to the rudeness of contradiction and the turbulence of debate. Phil has no notions of his own, and, therefore, willingly catches from the last speaker such as he shall drop. This flexibility of ignorance is easily accommodated to any tenet; his only difficulty is, when the disputants grow zealous, how to be of two contrary opinions at once. If no appeal is made to his judgment, he has the art of distributing his attention and his smiles in such a manner, that each thinks him of his own party; but if he is obliged to speak, he then observes that the question is difficult; that he never received so much pleasure from a debate before; that neither of the controvertists could have found his match in any other company; that Mr. Wormwood's assertion is very well supported, and yet there is great force in what Mr. Scruple advanced against it. By this indefinite declaration both are commonly satisfied; for he that has prevailed is in good humour; and he that has felt his own weakness is very glad to have escaped so well.

I am, Sir, yours, &c. ROBIN SPRITELY.

[1] Dr. Johnson was, as he has humorously described himself, "a hardened and shameless tea-drinker." See his amusing Review of a Journal of Eight Days' Journey and his Reply to a paper in the Gazetteer, May 26, 1757.

No. 84. SATURDAY, NOVEMBER 24, 1759.

Biography is, of the various kinds of narrative writing, that which is most eagerly read, and most easily applied to the purposes of life.

In romances, when the wide field of possibility lies open to invention, the incidents may easily be made more numerous, the vicissitudes more sudden, and the events more wonderful; but from the time of life when fancy begins to be overruled by reason and corrected by experience, the most artful tale raises little curiosity when it is known to be false[1]; though it may, perhaps, be sometimes read as a model of a neat or elegant style, not for the sake of knowing what it contains, but how it is written; or those that are weary of themselves, may have recourse to it as a pleasing dream, of which, when they awake, they voluntarily dismiss the images from their minds.

The examples and events of history press, indeed, upon the mind with the weight of truth; but when they are reposited in the memory, they are oftener employed for show than use, and rather diversify conversation than regulate life. Few are engaged in such scenes as give them opportunities of growing wiser by the downfal of statesmen or the defeat of generals. The stratagems of war, and the intrigues of courts, are read by far the greater part of mankind with the same indifference as the adventures of fabled heroes, or the revolutions of a fairy region. Between falsehood and useless truth there is little difference. As gold which he cannot spend will make no man rich, so knowledge which he cannot apply will make no man wise.

The mischievous consequences of vice and folly, of irregular desires and predominant passions, are best discovered by those relations which are levelled with the general surface of life, which tell not how any man became great, but how he was made happy; not how he lost the favour of his prince, but how he became discontented with himself.

Those relations are, therefore, commonly of most value in which the writer tells his own story. He that recounts the life of another, commonly dwells most upon conspicuous events, lessens the familiarity of his tale to increase its dignity, shows his favourite at a distance, decorated and magnified like the ancient actors in their tragick dress, and endeavours to hide the man that he may produce a hero.

But if it be true, which was said by a French prince, "that no man was a hero to the servants of his chamber," it is equally true, that every man is yet less a hero to himself. He that is most elevated above the crowd by the importance of his employments, or the reputation of his genius, feels himself affected by fame or business but as they influence his domestick life. The high and low, as they have the same faculties and the same senses, have no less similitude in their pains and pleasures. The sensations are the same in all, though produced by very different occasions. The prince feels the same pain when an invader seizes a province, as the farmer when a thief drives away his cow. Men thus equal in themselves will appear equal in honest and impartial biography; and those whom fortune or nature places at the greatest distance may afford instruction to each other.

The writer of his own life has, at least, the first qualification of an historian, the knowledge of the truth; and though it may be plausibly objected that his temptations to disguise it are equal to his opportunities of knowing it, yet I cannot but think that impartiality may be expected with equal confidence from him that relates the passages of his own life, as from him that delivers the transactions of another.

Certainty of knowledge not only excludes mistake, but fortifies veracity. What we collect by conjecture, and by conjecture only, can one man judge of another's motives or sentiments, is easily modified by fancy or by desire; as objects imperfectly discerned take forms from the hope or fear of the beholder. But that which is fully known cannot be falsified but with reluctance of understanding, and alarm of conscience: of understanding, the lover of truth; of conscience, the sentinel of virtue.

He that writes the life of another is either his friend or his enemy, and wishes either to exalt his praise or aggravate his infamy: many temptations to falsehood will occur in the disguise of passions, too specious to fear much resistance. Love of virtue will animate panegyrick, and hatred of wickedness imbitter censure. The zeal of gratitude, the ardour of patriotism, fondness for an opinion, or fidelity to a party, may easily overpower the vigilance of a mind habitually well disposed, and prevail over unassisted and unfriended veracity.

But he that speaks of himself has no motive to falsehood or partiality except self-love, by which all have so often been betrayed, that all are on the watch against its artifices. He that writes an apology for a single action, to confute an accusation, to recommend himself to favour, is, indeed, always to be suspected of favouring his own cause; but he that sits down calmly and voluntarily to review his life for the admonition of posterity, or to amuse himself, and leaves this account unpublished, may be commonly presumed to tell truth, since falsehood cannot appease his own mind, and fame will not be heard beneath the tomb.

[1] It is somewhere recorded of a retired citizen, that he was in the habit of again and again perusing the incomparable story of Robinson Crusoe without a suspicion of its authenticity. At length a friend assured him of its being a work of fiction. What you say, replied the old man mournfully, may be true; but your information has taken away the only comfort of my age.

—Pol, me occidistis, amici, Non servastis, ait; cui sic extorta voluptas, Et demtus per vim mentis gratissimus error. HOR. Lib. ii. Ep. ii. 138.

No. 85. SATURDAY, DECEMBER 1, 1759.

One of the peculiarities which distinguish the present age is the multiplication of books. Every day brings new advertisements of literary undertakings, and we are flattered with repeated promises of growing wise on easier terms than our progenitors.

How much either happiness or knowledge is advanced by this multitude of authors, it is not very easy to decide.

He that teaches us any thing which we knew not before, is undoubtedly to be reverenced as a master.

He that conveys knowledge by more pleasing ways, may very properly be loved as a benefactor; and he that supplies life with innocent amusement, will be certainly caressed as a pleasing companion.

But few of those who fill the world with books have any pretensions to the hope either of pleasing or instructing. They have often no other task than to lay two books before them, out of which they compile a third, without any new materials of their own, and with very little application of judgment to those which former authors have supplied.

That all compilations are useless, I do not assert. Particles of science are often very widely scattered. Writers of extensive comprehension have incidental remarks upon topicks very remote from the principal subject, which are often more valuable than formal treatises, and which yet are not known because they are not promised in the title. He that collects those under proper heads is very laudably employed, for, though he exerts no great abilities in the work, he facilitates the progress of others, and by making that easy of attainment which is already written, may give some mind, more vigorous or more adventurous than his own, leisure for new thoughts and original designs.

But the collections poured lately from the press have been seldom made at any great expense of time or inquiry, and, therefore, only serve to distract choice without supplying any real want.

It is observed that "a corrupt society has many laws;" I know not whether it is not equally true, that "an ignorant age has many books." When the treasures of ancient knowledge lie unexamined, and original authors are neglected and forgotten, compilers and plagiaries are encouraged, who give us again what we had before, and grow great by setting before us what our own sloth had hidden from our view.

Yet are not even these writers to be indiscriminately censured and rejected. Truth like beauty varies its fashions, and is best recommended by different dresses to different minds; and he that recalls the attention of mankind to any part of learning which time has left behind it, may be truly said to advance the literature of his own age. As the manners of nations vary, new topicks of persuasion become necessary, and new combinations of imagery are produced; and he that can accommodate himself to the reigning taste, may always have readers who, perhaps, would not have looked upon better performances.

To exact of every man who writes, that he should say something new, would be to reduce authors to a small number; to oblige the most fertile genius to say only what is new would be to contract his volumes to a few pages. Yet, surely, there ought to be some bounds to repetition; libraries ought no more to be heaped for ever with the same thoughts differently expressed, than with the same books differently decorated.

The good or evil which these secondary writers produce is seldom of any long duration. As they owe their existence to change of fashion, they commonly disappear when a new fashion becomes prevalent. The authors that in any nation last from age to age are very few, because there are very few that have any other claim to notice than that they catch hold on present curiosity, and gratify some accidental desire, or produce some temporary conveniency.

But however the writers of the day may despair of future fame, they ought at least to forbear any present mischief. Though they cannot arrive at eminent heights of excellence, they might keep themselves harmless. They might take care to inform themselves before they attempt to inform others, and exert the little influence which they have for honest purposes.

But such is the present state of our literature, that the ancient sage, who thought a great book a great evil, would now think the multitude of books a multitude of evils. He would consider a bulky writer who engrossed a year, and a swarm of pamphleteers who stole each an hour, as equal wasters of human life, and would make no other difference between them, than between a beast of prey and a flight of locusts.

No. 86. SATURDAY, DECEMBER 8, 1759.

TO THE IDLER.

Sir,

I am a young lady newly married to a young gentleman. Our fortune is large, our minds are vacant, our dispositions gay, our acquaintances numerous, and our relations splendid. We considered that marriage, like life, has its youth; that the first year is the year of gaiety and revel, and resolved to see the shows and feel the joys of London, before the increase of our family should confine us to domestick cares and domestick pleasures.

Little time was spent in preparation; the coach was harnessed, and a few days brought us to London, and we alighted at a lodging provided for us by Miss Biddy Trifle, a maiden niece of my husband's father, where we found apartments on a second floor, which my cousin told us would serve us till we could please ourselves with a more commodious and elegant habitation, and which she had taken at a very high price, because it was not worth the while to make a hard bargain for so short a time.

Here I intended to lie concealed till my new clothes were made, and my new lodging hired; but Miss Trifle had so industriously given notice of our arrival to all her acquaintance, that I had the mortification next day of seeing the door thronged with painted coaches and chairs with coronets, and was obliged to receive all my husband's relations on a second floor.

Inconveniencies are often balanced by some advantage: the elevation of my apartments furnished a subject for conversation, which, without some such help, we should have been in danger of wanting. Lady Stately told us how many years had passed since she climbed so many steps. Miss Airy ran to the window, and thought it charming to see the walkers so little in the street; and Miss Gentle went to try the same experiment, and screamed to find herself so far above the ground.

They all knew that we intended to remove, and, therefore, all gave me advice about a proper choice. One street was recommended for the purity of its air, another for its freedom from noise, another for its nearness to the Park, another because there was but a step from it to all places of diversion, and another because its inhabitants enjoyed at once the town and country.

I had civility enough to hear every recommendation with a look of curiosity, while it was made, and of acquiescence, when it was concluded, but in my heart felt no other desire than to be free from the disgrace of a second floor, and cared little where I should fix, if the apartments were spacious and splendid.

Next day a chariot was hired, and Miss Trifle was despatched to find a lodging. She returned in the afternoon, with an account of a charming place, to which my husband went in the morning to make the contract. Being young and unexperienced, he took with him his friend Ned Quick, a gentleman of great skill in rooms and furniture, who sees, at a single glance, whatever there is to be commended or censured. Mr. Quick, at the first view of the house, declared that it could not be inhabited, for the sun in the afternoon shone with full glare on the windows of the dining-room.

Miss Trifle went out again, and soon discovered another lodging, which Mr. Quick went to survey, and found, that, whenever the wind should blow from the, east, all the smoke of the city would be driven upon it.

A magnificent set of rooms was then found in one of the streets near Westminster-Bridge, which Miss Trifle preferred to any which she had yet seen; but Mr. Quick, having mused upon it for a time, concluded that it would be too much exposed in the morning to the fogs that rise from the river.

Thus Mr. Quick proceeded to give us every day new testimonies of his taste and circumspection; sometimes the street was too narrow for a double range of coaches; sometimes it was an obscure place, not inhabited by persons of quality. Some places were dirty, and some crowded; in some houses the furniture was ill-suited, and in others the stairs were too narrow. He had such fertility of objections that Miss Trifle was at last tired, and desisted from all attempts for our accommodation.

In the mean time I have still continued to see my company on a second floor, and am asked twenty times a day when I am to leave those odious lodgings, in which I live tumultuously without pleasure, and expensively without honour. My husband thinks so highly of Mr. Quick, that he cannot be persuaded to remove without his approbation; and Mr. Quick thinks his reputation raised by the multiplication of difficulties.

In this distress to whom can I have recourse? I find my temper vitiated by daily disappointment, by the sight of pleasures which I cannot partake, and the possession of riches which I cannot enjoy. Dear Mr. Idler, inform my husband that he is trifling away, in superfluous vexation, the few months which custom has appropriated to delight; that matrimonial quarrels are not easily reconciled between those that have no children; that wherever we settle he must always find some inconvenience; but nothing is so much to be avoided as a perpetual state of inquiry and suspense.

I am, Sir,

Your humble servant,

PEGGY HEARTLESS.

No. 87. SATURDAY, DECEMBER 15, 1759.

Of what we know not, we can only judge by what we know. Every novelty appears more wonderful as it is more remote from any thing with which experience or testimony has hitherto acquainted us; and, if it passes further beyond the notions that we have been accustomed to form, it becomes at last incredible.

We seldom consider that human knowledge is very narrow, that national manners are formed by chance, that uncommon conjunctures of causes produce rare effects, or that what is impossible at one time or place may yet happen in another. It is always easier to deny than to inquire. To refuse credit confers for a moment an appearance of superiority, which every little mind is tempted to assume when it may be gained so cheaply as by withdrawing attention from evidence, and declining the fatigue of comparing probabilities. The most pertinacious and vehement demonstrator may be wearied in time by continual negation; and incredulity, which an old poet, in his address to Raleigh, calls the wit of fools, obtunds the argument which it cannot answer, as woolsacks deaden arrows though they cannot repel them.

Many relations of travellers have been slighted as fabulous, till more frequent voyages have confirmed their veracity; and it may reasonably be imagined, that many ancient historians are unjustly suspected of falsehood, because our own times afford nothing that resembles what they tell[1].

Had only the writers of antiquity informed us, that there was once a nation in which the wife lay down upon the burning pile only to mix her ashes with those of her husband, we should have thought it a tale to be told with that of Endymion's commerce with the moon. Had only a single traveller related, that many nations of the earth were black, we should have thought the accounts of the Negroes and of the Phoenix equally credible. But of black men the numbers are too great who are now repining under English cruelty; and the custom of voluntary cremation is not yet lost among the ladies of India.

Few narratives will either to men or women appear more incredible than the histories of the Amazons; of female nations of whose constitution it was the essential and fundamental law to exclude men from all participation, either of publick affairs or domestick business; where female armies marched under female captains, female farmers gathered the harvest, female partners danced together, and female wits diverted one another.

Yet several ages of antiquity have transmitted accounts of the Amazons of Caucasus; and of the Amazons of America, who have given their name to the greatest river in the world, Condamine lately found such memorials, as can be expected among erratick and unlettered nations, where events are recorded only by tradition, and new settling in the country from time to time, confuse and efface all traces of former times.

To die with husbands, or to live without them, are the two extremes which the prudence and moderation of European ladies have, in all ages, equally declined; they have never been allured to death by the kindness or civility of the politest nations, nor has the roughness and brutality of more savage countries ever provoked them to doom their male associates to irrevocable banishment. The Bohemian matrons are said to have made one short struggle for superiority; but, instead of banishing the men, they contented themselves with condemning them to servile offices; and their constitution, thus left imperfect, was quickly overthrown.

There is, I think, no class of English women from whom we are in any danger of Amazonian usurpation. The old maids seem nearest to independence, and most likely to be animated by revenge against masculine authority; they often speak of men with acrimonious vehemence, but it is seldom found that they have any settled hatred against them, and it is yet more rarely observed that they have any kindness for each other. They will not easily combine in any plot; and if they should ever agree to retire and fortify themselves in castles or in mountains, the sentinel will betray the passes in spite, and the garrison will capitulate upon easy terms, if the besiegers have handsome swordknots, and are well supplied with fringe and lace.

The gamesters, if they were united, would make a formidable body; and, since they consider men only as beings that are to lose their money, they might live together without any wish for the officiousness of gallantry or the delights of diversified conversation. But as nothing would hold them together but the hope of plundering one another, their government would fail from the defect of its principles; the men would need only to neglect them, and they would perish in a few weeks by a civil war.

I do not mean to censure the ladies of England as defective in knowledge or in spirit, when I suppose them unlikely to revive the military honours of their sex. The character of the ancient Amazons was rather terrible than lovely; the hand could not be very delicate that was only employed in drawing the bow and brandishing the battle-axe; their power was maintained by cruelty, their courage was deformed by ferocity, and their example only shows that men and women live best together.

[1] Le vrai n'est pas toujours le vraisemblable. The researches of Gibbon, Rennel and Mitford, the travels of Bruce and Belzoni have fully proved the truth of this maxim in the case of Herodotus.

No. 88. SATURDAY, DECEMBER 22, 1759.

Hodie quid egisti?

When the philosophers of the last age were first congregated into the Royal Society, great expectations were raised of the sudden progress of useful arts; the time was supposed to be near, when engines should turn by a perpetual motion, and health be secured by the universal medicine; when learning should be facilitated by a real character, and commerce extended by ships which could reach their ports in defiance of the tempest.

But improvement is naturally slow. The society met and parted without any visible diminution of the miseries of life. The gout and stone were still painful, the ground that was not ploughed brought no harvest, and neither oranges nor grapes would grow upon the hawthorn. At last, those who were disappointed began to be angry; those likewise who hated innovation were glad to gain an opportunity of ridiculing men who had depreciated, perhaps with too much arrogance, the knowledge of antiquity. And it appears, from some of their earliest apologies, that the philosophers felt with great sensibility the unwelcome importunities of those who were daily asking, "What have ye done?"

The truth is, that little had been done compared with what fame had been suffered to promise; and the question could only be answered by general apologies and by new hopes, which, when they were frustrated, gave a new occasion to the same vexatious inquiry.

This fatal question has disturbed the quiet of many other minds. He that in the latter part of his life too strictly inquires what he has done, can very seldom receive from his own heart such an account as will give him satisfaction.

We do not indeed so often disappoint others as ourselves. We not only think more highly than others of our own abilities, but allow ourselves to form hopes which we never communicate, and please our thoughts with employments which none ever will allot us, and with elevations to which we are never expected to rise; and when our days and years have passed away in common business or common amusements, and we find at last that we have suffered our purposes to sleep till the time of action is past, we are reproached only by our own reflections; neither our friends nor our enemies wonder that we live and die like the rest of mankind; that we live without notice, and die without memorial; they know not what task we had proposed, and, therefore, cannot discern whether it is finished.

He that compares what he has done with what he has left undone, will feel the effect which must always follow the comparison of imagination with reality; he will look with contempt on his own unimportance, and wonder to what purpose he came into the world; he will repine that he shall leave behind him no evidence of his having been, that he has added nothing to the system of life, but has glided from youth to age among the crowd, without any effort for distinction.

Man is seldom willing to let fall the opinion of his own dignity, or to believe that he does little only because every individual is a very little being. He is better content to want diligence than power, and sooner confesses the depravity of his will than the imbecility of his nature.

From this mistaken notion of human greatness it proceeds, that many who pretend to have made great advances in wisdom so loudly declare that they despise themselves. If I had ever found any of the self-contemners much irritated or pained by the consciousness of their meanness, I should have given them consolation by observing, that a little more than nothing is as much as can be expected from a being, who, with respect to the multitudes about him, is himself little more than nothing. Every man is obliged by the Supreme Master of the universe to improve all the opportunities of good which are afforded him, and to keep in continual activity such abilities as are bestowed upon him. But he has no reason to repine, though his abilities are small and his opportunities few. He that has improved the virtue, or advanced the happiness of one fellow-creature, he that has ascertained a single moral proposition, or added one useful experiment to natural knowledge, may be contented with his own performance, and, with respect to mortals like himself, may demand, like Augustus, to be dismissed at his departure with applause.

No. 89. SATURDAY, DECEMBER 29, 1759.

[Greek: Anechou kai apechou.] EPICT.

How evil came into the world; for what reason it is that life is overspread with such boundless varieties of misery; why the only thinking being of this globe is doomed to think merely to be wretched, and to pass his time from youth to age in fearing or in suffering calamities, is a question which philosophers have long asked, and which philosophy could never answer.

Religion informs us that misery and sin were produced together. The depravation of human will was followed by a disorder of the harmony of nature; and by that providence which often places antidotes in the neighbourhood of poisons, vice was checked by misery, lest it should swell to universal and unlimited dominion.

A state of innocence and happiness is so remote from all that we have ever seen, that though we can easily conceive it possible, and may, therefore, hope to attain it, yet our speculations upon it must be general and confused. We can discover that where there is universal innocence, there will probably be universal happiness; for, why should afflictions be permitted to infest beings who are not in danger of corruption from blessings, and where there is no use of terrour nor cause of punishment? But in a world like ours, where our senses assault us, and our hearts betray us, we should pass on from crime to crime, heedless and remorseless, if misery did not stand in our way, and our own pains admonish us of our folly.

Almost all the moral good, which is left among us, is the apparent effect of physical evil.

Goodness is divided by divines into soberness, righteousness and godliness. Let it be examined how each of these duties would be practised, if there were no physical evil to enforce it.

Sobriety, or temperance, is nothing but the forbearance of pleasure; and if pleasure was not followed by pain, who would forbear it? We see every hour those in whom the desire of present indulgence overpowers all sense of past and all foresight of future misery. In a remission of the gout, the drunkard returns to his wine, and the glutton to his feast; and if neither disease nor poverty were felt or dreaded, every one would sink down in idle sensuality, without any care of others, or of himself. To eat and drink, and lie down to sleep, would be the whole business of mankind.

Righteousness, or the system of social duty, may be subdivided into justice and charity. Of justice one of the Heathen sages has shown, with great acuteness, that it was impressed upon mankind only by the inconveniencies which injustice had produced. "In the first ages," says he, "men acted without any rule but the impulse of desire; they practised injustice upon others, and suffered it from others in their turn; but in time it was discovered, that the pain of suffering wrong was greater than the pleasure of doing it; and mankind, by a general compact, submitted to the restraint of laws, and resigned the pleasure to escape the pain."

Of charity it is superfluous to observe, that it could have no place if there were no want; for of a virtue which could not be practised, the omission could not be culpable. Evil is not only the occasional, but the efficient cause of charity; we are incited to the relief of misery by the consciousness that we have the same nature with the sufferer, that we are in danger of the same distresses, and may sometimes implore the same assistance.

Godliness, or piety, is elevation of the mind towards the Supreme Being, and extension of the thoughts to another life. The other life is future, and the Supreme Being is invisible. None would have recourse to an invisible power, but that all other subjects have eluded their hopes. None would fix their attention upon the future, but that they are discontented with the present. If the senses were feasted with perpetual pleasure, they would always keep the mind in subjection. Reason has no authority over us, but by its power to warn us against evil.

In childhood, while our minds are yet unoccupied, religion is impressed upon them, and the first years of almost all who have been well educated are passed in a regular discharge of the duties of piety. But as we advance forward into the crowds of life, innumerable delights solicit our inclinations, and innumerable cares distract our attention; the time of youth is passed in noisy frolicks; manhood is led on from hope to hope, and from project to project; the dissoluteness of pleasure, the inebriation of success, the ardour of expectation, and the vehemence of competition, chain down the mind alike to the present scene, nor is it remembered how soon this mist of trifles must be scattered, and the bubbles that float upon the rivulet of life be lost for ever in the gulph of eternity. To this consideration scarcely any man is awakened but by some pressing and resistless evil. The death of those from whom he derived his pleasures, or to whom he destined his possessions, some disease which shows him the vanity of all external acquisitions, or the gloom of age, which intercepts his prospects of long enjoyment, forces him to fix his hopes upon another state; and when he has contended with the tempests of life till his strength fails him, he flies at last to the shelter of religion.

That misery does not make all virtuous, experience too certainly informs us; but it is no less certain that of what virtue there is, misery produces far the greater part. Physical evil may be, therefore, endured with patience, since it is the cause of moral good; and patience itself is one virtue by which we are prepared for that state in which evil shall be no more[1].

[1] For a fuller exposition of Johnson's sentiments on this dark and deep subject, see his Review of Soame Jenyns' Nature and Origin of Evil.

No. 90. SATURDAY, JANUARY 5, 1760.

It is a complaint which has been made from time to time, and which seems to have lately become more frequent, that English oratory, however forcible in argument, or elegant in expression, is deficient and inefficacious, because our speakers want the grace and energy of action.

Among the numerous projectors who are desirous to refine our manners, and improve our faculties, some are willing to supply the deficiency of our speakers[1]. We have had more than one exhortation to study the neglected art of moving the passions, and have been encouraged to believe that our tongues, however feeble in themselves, may, by the help of our hands and legs, obtain an uncontroulable dominion over the most stubborn audience, animate the insensible, engage the careless, force tears from the obdurate, and money from the avaricious.

If by sleight of hand, or nimbleness of foot, all these wonders can be performed, he that shall neglect to attain the free use of his limbs may be justly censured as criminally lazy. But I am afraid that no specimen of such effects will easily be shown. If I could once find a speaker in 'Change-Alley raising the price of stocks by the power of persuasive gestures, I should very zealously recommend the study of his art; but having never seen any action by which language was much assisted, I have been hitherto inclined to doubt whether my countrymen are not blamed too hastily for their calm and motionless utterance.

Foreigners of many nations accompany their speech with action; but why should their example have more influence upon us than ours upon them? Customs are not to be changed but for better. Let those who desire to reform us show the benefits of the change proposed. When the Frenchman waves his hands and writhes his body in recounting the revolutions of a game at cards, or the Neapolitan, who tells the hour of the day, shows upon his fingers the number which he mentions; I do not perceive that their manual exercise is of much use, or that they leave any image more deeply impressed by their bustle and vehemence of communication.

Upon the English stage there is no want of action; but the difficulty of making it at once various and proper, and its perpetual tendency to become ridiculous, notwithstanding all the advantages which art and show, and custom and prejudice can give it, may prove how little it can be admitted into any other place, where it can have no recommendation but from truth and nature.

The use of English oratory is only at the bar, in the parliament, and in the church. Neither the judges of our laws nor the representatives of our people would be much affected by laboured gesticulation, or believe any man the more because he rolled his eyes, or puffed his cheeks, or spread abroad his arms, or stamped the ground, or thumped his breast, or turned his eyes sometimes to the ceiling and sometimes to the floor. Upon men intent only upon truth, the arm of an orator has little power; a credible testimony, or a cogent argument will overcome all the art of modulation, and all the violence of contortion.

It is well known that, in the city which may be called the parent of oratory, all the arts of mechanical persuasion were banished from the court of supreme judicature. The judges of the Areopagus considered action and vociferation as a foolish appeal to the external senses, and unworthy to be practised before those who had no desire of idle amusement, and whose only pleasure was to discover right.

Whether action may not be yet of use in churches, where the preacher addresses a mingled audience, may deserve inquiry. It is certain that the senses are more powerful as the reason is weaker; and that he whose ears convey little to his mind, may sometimes listen with his eyes till truth may gradually take possession of his heart. If there be any use of gesticulation, it must be applied to the ignorant and rude, who will be more affected by vehemence than delighted by propriety. In the pulpit little action can be proper, for action can illustrate nothing but that to which it may be referred by nature or by custom. He that imitates by his hand a motion which he describes, explains it by natural similitude; he that lays his hand on his breast, when he expresses pity, enforces his words by a customary allusion. But theology has few topicks to which action can be appropriated; that action which is vague and indeterminate will at last settle into habit, and habitual peculiarities are quickly ridiculous.

It is, perhaps, the character of the English to despise trifles; and that art may surely be accounted a trifle which is at once useless and ostentatious, which can seldom be practised with propriety, and which, as the mind is more cultivated, is less powerful. Yet as all innocent means are to be used for the propagation of truth, I would not deter those who are employed in preaching to common congregations from any practice which they may find persuasive: for, compared with the conversion of sinners, propriety and elegance are less than nothing.

[1] Johnson might here be glancing at the oratorical lectures of the modern Rhetor Sheridan, whose plans he delighted incessantly to ridicule. See Boswell. Many acute remarks occur in Hume's Essay on Eloquence.

No. 91. SATURDAY, JANUARY 12, 1760.

It is common to overlook what is near, by keeping the eye fixed upon something remote. In the same manner present opportunities are neglected, and attainable good is slighted, by minds busied in extensive ranges, and intent upon future advantages. Life, however short, is made still shorter by waste of time, and its progress towards happiness, though naturally slow, is yet retarded by unnecessary labour.

The difficulty of obtaining knowledge is universally confessed. To fix deeply in the mind the principles of science, to settle their limitations, and deduce the long succession of their consequences; to comprehend the whole compass of complicated systems, with all the arguments, objections and solutions, and to reposite in the intellectual treasury the numberless facts, experiments, apophthegms and positions, which must stand single in the memory, and of which none has any perceptible connexion with the rest, is a task which, though undertaken with ardour and pursued with diligence, must at last be left unfinished by the frailty of our nature.

To make the way to learning either less short or less smooth, is certainly absurd; yet this is the apparent effect of the prejudice which seems to prevail among us in favour of foreign authors, and of the contempt of our native literature, which this excursive curiosity must necessarily produce. Every man is more speedily instructed by his own language, than by any other; before we search the rest of the world for teachers, let us try whether we may not spare our trouble by finding them at home.

The riches of the English language are much greater than they are commonly supposed. Many useful and valuable books lie buried in shops and libraries, unknown and unexamined, unless some lucky compiler opens them by chance, and finds an easy spoil of wit and learning. I am far from intending to insinuate, that other languages are not necessary to him who aspires to eminence, and whose whole life is devoted to study; but to him who reads only for amusement, or whose purpose is not to deck himself with the honours of literature, but to be qualified for domestick usefulness, and sit down content with subordinate reputation, we have authors sufficient to fill up all the vacancies of his time, and gratify most of his wishes for information.

Of our poets I need say little, because they are, perhaps, the only authors to whom their country has done justice. We consider the whole succession from Spenser to Pope as superior to any names which the continent can boast; and, therefore, the poets of other nations, however familiarly they may be sometimes mentioned, are very little read, except by those who design to borrow their beauties.

There is, I think, not one of the liberal arts which may not be competently learned in the English language. He that searches after mathematical knowledge may busy himself among his own countrymen, and will find one or other able to instruct him in every part of those abstruse sciences. He that is delighted with experiments, and wishes to know the nature of bodies from certain and visible effects, is happily placed where the mechanical philosophy was first established by a publick institution, and from which it was spread to all other countries.

The more airy and elegant studies of philology and criticism have little need of any foreign help. Though our language, not being very analogical, gives few opportunities for grammatical researches, yet we have not wanted authors who have considered the principles of speech; and with critical writings we abound sufficiently to enable pedantry to impose rules which can seldom be observed, and vanity to talk of books which are seldom read.

But our own language has, from the Reformation to the present time, been chiefly dignified and adorned by the works of our divines, who, considered as commentators, controvertists, or preachers, have undoubtedly left all other nations far behind them. No vulgar language can boast such treasures of theological knowledge, or such multitudes of authors at once learned, elegant and pious. Other countries and other communions have authors, perhaps, equal in abilities and diligence to ours; but if we unite number with excellence, there is certainly no nation which must not allow us to be superior. Of morality little is necessary to be said, because it is comprehended in practical divinity, and is, perhaps, better taught in English sermons than in any other books, ancient and modern. Nor shall I dwell on our excellence in metaphysical speculations, because he that reads the works of our divines will easily discover how far human subtilty has been able to penetrate.

Political knowledge is forced upon us by the form of our constitution; and all the mysteries of government are discovered in the attack or defence of every minister. The original law of society, the rights of subjects and the prerogatives of kings, have been considered with the utmost nicety, sometimes profoundly investigated, and sometimes familiarly explained.

Thus copiously instructive is the English language; and thus needless is all recourse to foreign writers. Let us not, therefore, make our neighbours proud by soliciting help which we do not want, nor discourage our own industry by difficulties which we need not suffer.

No. 92. SATURDAY, JANUARY 19, 1760.

Whatever is useful or honourable will be desired by many who never can obtain it; and that which cannot be obtained when it is desired, artifice or folly will be diligent to counterfeit. Those to whom fortune has denied gold and diamonds decorate themselves with stones and metals, which have something of the show, but little of the value; and every moral excellence or intellectual faculty has some vice or folly which imitates its appearance.

Every man wishes to be wise, and they who cannot be wise are almost always cunning. The less is the real discernment of those whom business or conversation brings together, the more illusions are practised; nor is caution ever so necessary as with associates or opponents of feeble minds.

Cunning differs from wisdom as twilight from open day. He that walks in the sunshine goes boldly forward by the nearest way; he sees that where the path is straight and even, he may proceed in security, and where it is rough and crooked he easily complies with the turns, and avoids the obstructions. But the traveller in the dusk fears more as he sees less; he knows there may be danger, and, therefore, suspects that he is never safe, tries every step before he fixes his foot, and shrinks at every noise lest violence should approach him. Wisdom comprehends at once the end and the means, estimates easiness or difficulty, and is cautious or confident in due proportion. Cunning discovers little at a time, and has no other means of certainty than multiplication of stratagems and superfluity of suspicion. The man of cunning always considers that he can never be too safe, and, therefore, always keeps himself enveloped in a mist, impenetrable, as he hopes, to the eye of rivalry or curiosity.

Upon this principle Tom Double has formed a habit of eluding the most harmless question. What he has no inclination to answer, he pretends sometimes not to hear, and endeavours to divert the inquirer's attention by some other subject; but if he be pressed hard by repeated interrogation, he always evades a direct reply. Ask him whom he likes best on the stage; he is ready to tell that there are several excellent performers. Inquire when he was last at the coffee-house; he replies, that the weather has been bad lately. Desire him to tell the age of any of his acquaintance; he immediately mentions another who is older or younger.

Will Puzzle values himself upon a long reach. He foresees every thing before it will happen, though he never relates his prognostications till the event is past. Nothing has come to pass for these twenty years of which Mr. Puzzle had not given broad hints, and told at least that it was not proper to tell. Of those predictions, which every conclusion will equally verify, he always claims the credit, and wonders that his friends did not understand them. He supposes very truly that much may be known which he knows not, and, therefore, pretends to know much of which he and all mankind are equally ignorant. I desired his opinion yesterday of the German war, and was told, that if the Prussians were well supported, something great may be expected; but that they have very powerful enemies to encounter; that the Austrian general has long experience, and the Russians are hardy and resolute; but that no human power is invincible. I then drew the conversation to our own affairs, and invited him to balance the probabilities of war and peace. He told me that war requires courage, and negociation judgment, and that the time will come when it will be seen, whether our skill in treaty is equal to our bravery in battle. To this general prattle he will appeal hereafter, and will demand to have his foresight applauded, whoever shall at last be conquered or victorious.

With Ned Smuggle all is a secret. He believes himself watched by observation and malignity on every side, and rejoices in the dexterity by which he has escaped snares that never were laid. Ned holds that a man is never deceived if he never trusts, and, therefore, will not tell the name of his tailor or his hatter. He rides out every morning for the air, and pleases himself with thinking that nobody knows where he has been. When he dines with a friend, he never goes to his house the nearest way, but walks up a by-street to perplex the scent. When he has a coach called, he never tells him at the door the true place to which he is going, but stops him in the way that he may give him directions where nobody can hear him. The price of what he buys or sells is always concealed. He often takes lodgings in the country by a wrong name, and thinks that the world is wondering where he can be hid. All these transactions he registers in a book, which, he says, will some time or other amaze posterity.

It is remarked by Bacon, that many men try to procure reputation only by objections, of which, if they are once admitted, the nullity never appears, because the design is laid aside. "This false feint of wisdom," says he, "is the ruin of business." The whole power of cunning is privative; to say nothing, and to do nothing, is the utmost of its reach. Yet men thus narrow by nature, and mean by art, are sometimes able to rise by the miscarriages of bravery and the openness of integrity; and by watching failures and snatching opportunities, obtain advantages which belong properly to higher characters.

No. 93. SATURDAY, JANUARY 26, 1760.

Sam Softly was bred a sugar-baker; but succeeding to a considerable estate on the death of his elder brother, he retired early from business, married a fortune, and settled in a country-house near Kentish-town, Sam, who formerly was a sportsman, and in his apprenticeship used to frequent Barnet races, keeps a high chaise, with a brace of seasoned geldings. During the summer months, the principal passion and employment of Sam's life is to visit, in this vehicle, the most eminent seats of the nobility and gentry in different parts of the kingdom, with his wife and some select friends. By these periodical excursions Sam gratifies many important purposes. He assists the several pregnancies of his wife; he shows his chaise to the best advantage; he indulges his insatiable curiosity for finery, which, since he has turned gentleman, has grown upon him to an extraordinary degree; he discovers taste and spirit, and, what is above all, he finds frequent opportunities of displaying to the party, at every house he sees, his knowledge of family connexion. At first, Sam was contented with driving a friend between London and his villa. Here he prided himself in pointing out the boxes of the citizens on each side of the road, with an accurate detail of their respective failures or successes in trade; and harangued on the several equipages that were accidentally passing. Here, too, the seats, interspersed on the surrounding hills, afforded ample matter for Sam's curious discoveries. For one, he told his companion, a rich Jew had offered money; and that a retired widow was courted at another, by an eminent dry-salter. At the same time he discussed the utility, and enumerated the expenses, of the Islington turnpike. But Sam's ambition is at present raised to nobler undertakings.

When the happy hour of the annual expedition arrives, the seat of the chaise is furnished with Ogilvy's Book of Roads, and a choice quantity of cold tongues. The most alarming disaster which can happen to our hero, who thinks he throws a whip admirably well, is to be overtaken in a road which affords no quarter for wheels. Indeed, few men possess more skill or discernment for concerting and conducting a party of pleasure. When a seat is to be surveyed, he has a peculiar talent in selecting some shady bench in the park, where the company may most commodiously refresh themselves with cold tongue, chicken and French rolls; and is very sagacious in discovering what cool temple in the garden will be best adapted for drinking tea, brought for this purpose, in the afternoon, and from which the chaise may be resumed with the greatest convenience. In viewing the house itself, he is principally attracted by the chairs and beds, concerning the cost of which his minute inquiries generally gain the clearest information. An agate table easily diverts his eyes from the most capital strokes of Rubens, and a Turkey carpet has more charms than a Titian. Sam, however, dwells with some attention on the family portraits, particularly the most modern ones; and as this is a topick on which the housekeeper usually harangues in a more copious manner, he takes this opportunity of improving his knowledge of intermarriages. Yet, notwithstanding this appearance of satisfaction, Sam has some objection to all he sees. One house has too much gilding; at another, the chimney-pieces are all monuments; at a third, he conjectures that the beautiful canal must certainly be dried up in a hot summer. He despises the statues at Wilton, because he thinks he can see much better carving in Westminster Abbey. But there is one general objection which he is sure to make at almost every house, particularly at those which are most distinguished. He allows that all the apartments are extremely fine, but adds, with a sneer, that they are too fine to be inhabited.

Misapplied genius most commonly proves ridiculous. Had Sam, as Nature intended, contentedly continued in the calmer and less conspicuous pursuits of sugar-baking, he might have been a respectable and useful character. At present he dissipates his life in a specious idleness, which neither improves himself nor his friends. Those talents, which might have benefited society, he exposes to contempt by false pretensions. He affects pleasures which he cannot enjoy, and is acquainted only with those subjects on which he has no right to talk, and which it is no merit to understand[1].

[1] This humorous paper was written by Mr. Thomas Warton, who is said to have sketched from a character in real life, distantly related to himself.—Drake's Essays, Vol. II.

No. 94. SATURDAY, FEBRUARY 2, 1760.

It is common to find young men ardent and diligent in the pursuit of knowledge; but the progress of life very often produces laxity and indifference; and not only those who are at liberty to choose their business and amusements, but those likewise whose professions engage them in literary inquiries, pass the latter part of their time without improvement, and spend the day rather in any other entertainment than that which they might find among their books.

This abatement of the vigour of curiosity is sometimes imputed to the insufficiency of learning. Men are supposed to remit their labours, because they find their labours to have been vain; and to search no longer after truth and wisdom, because they at last despair of finding them.

But this reason is, for the most part, very falsely assigned. Of learning, as of virtue, it may be affirmed, that it is at once honoured and neglected. Whoever forsakes it will for ever look after it with longing, lament the loss which he does not endeavour to repair, and desire the good which he wants resolution to seize and keep. The Idler never applauds his own idleness, nor does any man repent of the diligence of his youth.

So many hindrances may obstruct the acquisition of knowledge, that there is little reason for wondering that it is in a few hands. To the greater part of mankind the duties of life are inconsistent with much study; and the hours which they would spend upon letters must be stolen from their occupations and their families. Many suffer themselves to be lured by more sprightly and luxurious pleasures from the shades of contemplation, where they find seldom more than a calm delight, such as, though greater than all others, its certainty and its duration being reckoned with its power of gratification, is yet easily quitted for some extemporary joy, which the present moment offers, and another, perhaps, will put out of reach.

It is the great excellence of learning, that it borrows very little from time or place; it is not confined to season or to climate, to cities or to the country, but may be cultivated and enjoyed where no other pleasure can be obtained. But this quality, which constitutes much of its value, is one occasion of neglect; what may be done at all times with equal propriety, is deferred from day to day, till the mind is gradually reconciled to the omission, and the attention is turned to other objects. Thus habitual idleness gains too much power to be conquered, and the soul shrinks from the idea of intellectual labour and intenseness of meditation.

That those who profess to advance learning sometimes obstruct it, cannot be denied; the continual multiplication of books not only distracts choice, but disappoints inquiry. To him that has moderately stored his mind with images, few writers afford any novelty, or what little they have to add to the common stock of learning, is so buried in the mass of general notions, that, like silver mingled with the ore of lead, it is too little to pay for the labour of separation; and he that has often been deceived by the promise of a title, at last grows weary of examining, and is tempted to consider all as equally fallacious.

There are indeed some repetitions always lawful, because they never deceive. He that writes the history of past times, undertakes only to decorate known facts by new beauties of method or of style, or at most to illustrate them by his own reflections. The author of a system, whether moral or physical, is obliged to nothing beyond care of selection and regularity of disposition. But there are others who claim the name of authors merely to disgrace it, and fill the world with volumes only to bury letters in their own rubbish. The traveller, who tells, in a pompous folio, that he saw the Pantheon at Rome, and the Medicean Venus at Florence; the natural historian, who, describing the productions of a narrow island, recounts all that it has in common with every other part of the world; the collector of antiquities, that accounts every thing a curiosity which the ruins of Herculaneum happen to emit, though an instrument already shown in a thousand repositories, or a cup common to the ancients, the moderns and all mankind; may be justly censured as the persecutors of students, and the thieves of that time which never can be restored.

No. 95. SATURDAY, FEBRUARY 9, 1760.

TO THE IDLER.

Mr. Idler,

It is, I think, universally agreed, that seldom any good is gotten by complaint; yet we find that few forbear to complain, but those who are afraid of being reproached as the authors of their own miseries. I hope, therefore, for the common permission to lay my case before you and your readers, by which I shall disburden my heart, though I cannot hope to receive either assistance or consolation.

I am a trader, and owe my fortune to frugality and industry. I began with little; but by the easy and obvious method of spending less than I gain, I have every year added something to my stock, and expect to have a seat in the common-council at the next election.

My wife, who was as prudent as myself, died six years ago, and left me one son and one daughter, for whose sake I resolved never to marry again, and rejected the overtures of Mrs. Squeeze, the broker's widow, who had ten thousand pounds at her own disposal.

I bred my son at a school near Islington; and when he had learned arithmetick, and wrote a good hand, I took him into the shop, designing, in about ten years, to retire to Stratford or Hackney, and leave him established in the business.

For four years he was diligent and sedate, entered the shop before it was opened, and when it was shut, always examined the pins of the window. In any intermission of business it was his constant practice to peruse the leger. I had always great hopes of him, when I observed how sorrowfully he would shake his head over a bad debt, and how eagerly he would listen to me when I told him that he might at one time or other become an alderman.

We lived together with mutual confidence, till, unluckily, a visit was paid him by two of his school-fellows, who were placed, I suppose, in the army, because they were fit for nothing better: they came glittering in their military dress, accosted their old acquaintance, and invited him to a tavern, where, as I have been since informed, they ridiculed the meanness of commerce, and wondered how a youth of spirit could spend the prime of life behind a counter. I did not suspect any mischief. I knew my son was never without money in his pocket, and was better able to pay his reckoning than his companions; and expected to see him return triumphing in his own advantages, and congratulating himself that he was not one of those who expose their heads to a musket bullet for three shillings a day.

He returned sullen and thoughtful; I supposed him sorry for the hard fortune of his friends; and tried to comfort him, by saying that the war would soon be at an end, and that, if they had any honest occupation, half-pay would be a pretty help. He looked at me with indignation; and snatching up his candle, told me, as he went up stairs, that he hoped to see a battle yet.

Why he should hope to see a battle, I could not conceive, but let him go quietly to sleep away his folly. Next day he made two mistakes in the first bill, disobliged a customer by surly answers, and dated all his entries in the journal in a wrong month. At night he met his military companions again, came home late, and quarrelled with the maid.

From this fatal interview he has gradually lost all his laudable passions and desires. He soon grew useless in the shop, where, indeed, I did not willingly trust him any longer; for he often mistook the price of goods to his own loss, and once gave a promissory note instead of a receipt.

I did not know to what degree he was corrupted, till an honest tailor gave me notice that he had bespoke a laced suit, which was to be left for him at a house kept by the sister of one of my journeymen. I went to this clandestine lodging, and found, to my amazement, all the ornaments of a fine gentleman, which I know not whether he has taken upon credit, or purchased with money subducted from the shop.

This detection has made him desperate. He now openly declares his resolution to be a gentleman; says that his soul is too great for a counting-house; ridicules the conversation of city taverns; talks of new plays, and boxes and ladies; gives duchesses for his toasts; carries silver, for readiness, in his waistcoat-pocket; and comes home at night in a chair, with such thunders at the door, as have more than once brought the watchmen from their stands.

Little expenses will not hurt us; and I could forgive a few juvenile frolicks, if he would be careful of the main; but his favourite topick is contempt of money, which, he says, is of no use but to be spent. Riches, without honour, he holds empty things; and once told me to my face, that wealthy plodders were only purveyors to men of spirit.

He is always impatient in the company of his old friends, and seldom speaks till he is warmed with wine; he then entertains us with accounts that we do not desire to hear, of intrigues among lords and ladies, and quarrels between officers of the guards; shows a miniature on his snuff-box, and wonders that any man can look upon the new dancer without rapture.

All this is very provoking; and yet all this might be borne, if the boy could support his pretensions. But, whatever he may think, he is yet far from the accomplishments which he has endeavoured to purchase at so dear a rate. I have watched him in publick places. He sneaks in like a man that knows he is where he should not be; he is proud to catch the slightest salutation, and often claims it when it is not intended. Other men receive dignity from dress, but my booby looks always more meanly for his finery. Dear Mr. Idler, tell him what must at last become of a fop, whom pride will not suffer to be a trader, and whom long habits in a shop forbid to be a gentleman.

I am, Sir, &c.

TIM WAINSCOT.

No. 96. SATURDAY, FEBRUARY 16, 1760.

Qui se volet esse potentem, Animos domet ille feroces: Nec victa libidine colla Foedis submittat habenis. BOETHIUS.

Hacho, a king of Lapland, was in his youth the most renowned of the Northern warriors. His martial achievements remain engraved on a pillar of flint in the rocks of Hanga, and are to this day solemnly carolled to the harp by the Laplanders, at the fires with which, they celebrate their nightly festivities. Such was his intrepid spirit, that he ventured to pass the lake Vether to the isle of Wizards, where he descended alone into the dreary vault in which a magician had been kept bound for six ages, and read the Gothick characters inscribed on his brazen mace. His eye was so piercing, that, as ancient chronicles report, he could blunt the weapons of his enemies only by looking at them. At twelve years of age he carried an iron vessel of a prodigious weight, for the length of five furlongs, in the presence of all the chiefs of his father's castle.

Nor was he less celebrated for his prudence and wisdom. Two of his proverbs are yet remembered and repeated among Laplanders. To express the vigilance of the Supreme Being, he was wont to say, "Odin's belt is always buckled." To show that the most prosperous condition of life is often hazardous, his lesson was, "When you slide on the smoothest ice, beware of pits beneath." He consoled his countrymen, when they were once preparing to leave the frozen deserts of Lapland, and resolved to seek some warmer climate, by telling them, that the Eastern nations, notwithstanding their boasted fertility, passed every night amidst the horrours of anxious apprehension, and were inexpressibly affrighted, and almost stunned, every morning, with the noise of the sun while he was rising.

His temperance and severity of manners were his chief praise. In his early years he never tasted wine; nor would he drink out of a painted cup. He constantly slept in his armour, with his spear in his hand; nor would he use a battle-axe whose handle was inlaid with brass. He did not, however, persevere in this contempt of luxury; nor did he close his days with honour.

One evening, after hunting the gulos or wild-dog, being bewildered in a solitary forest, and having passed the fatigues of the day without any interval of refreshment, he discovered a large store of honey in the hollow of a pine. This was a dainty which he had never tasted before; and being at once faint and hungry, he fed greedily upon it. From this unusual and delicious repast he received so much satisfaction, that, at his return home, he commanded honey to be served up at his table every day. His palate, by degrees, became refined and vitiated; he began to lose his native relish for simple fare, and contracted a habit of indulging himself in delicacies; he ordered the delightful gardens of his castle to be thrown open, in which the most luscious fruits had been suffered to ripen and decay, unobserved and untouched, for many revolving autumns, and gratified his appetite with luxurious desserts. At length he found it expedient to introduce wine, as an agreeable improvement, or a necessary ingredient, to his new way of living; and having once tasted it, he was tempted, by little and little, to give a loose to the excesses of intoxication. His general simplicity of life was changed; he perfumed his apartments by burning the wood of the most aromatick fir, and commanded his helmet to be ornamented with beautiful rows of the teeth of the raindeer. Indolence and effeminacy stole upon him by pleasing and imperceptible gradations, relaxed the sinews of his resolution, and extinguished his thirst of military glory.

While Hacho was thus immersed in pleasure and in repose, it was reported to him, one morning, that the preceding night, a disastrous omen had been discovered, and that bats and hideous birds had drunk up the oil which nourished the perpetual lamp in the temple of Odin. About the same time, a messenger arrived to tell him, that the king of Norway had invaded his kingdom with a formidable army. Hacho, terrified as he was with the omen of the night, and enervated with indulgence, roused himself from his voluptuous lethargy, and, recollecting some faint and few sparks of veteran valour, marched forward to meet him. Both armies joined battle in the forest where Hacho had been lost after hunting; and it so happened, that the king of Norway challenged him to single combat, near the place where he had tasted the honey. The Lapland chief, languid and long disused to arms, was soon overpowered; he fell to the ground; and before his insulting adversary struck his head from his body, uttered this exclamation, which the Laplanders still use as an early lesson to their children: "The vicious man should date his destruction from the first temptation. How justly do I fall a sacrifice to sloth and luxury, in the place where I first yielded to those allurements which seduced me to deviate from temperance and innocence! The honey which I tasted in this forest, and not the hand of the king of Norway, conquers Hacho[1]."

[1] By Mr. Thomas Warton.

No. 97. SATURDAY, FEBRUARY 23, 1760.

It may, I think, be justly observed, that few books disappoint their readers more than the narrations of travellers. One part of mankind is naturally curious to learn the sentiments, manners, and condition of the rest; and every mind that has leisure or power to extend its views, must be desirous of knowing in what proportion Providence has distributed the blessings of nature, or the advantages of art, among the several nations of the earth.

This general desire easily procures readers to every book from which it can expect gratification. The adventurer upon unknown coasts, and the describer of distant regions, is always welcomed as a man who has laboured for the pleasure of others, and who is able to enlarge our knowledge and rectify our opinions; but when the volume is opened, nothing is found but such general accounts as leave no distinct idea behind them, or such minute enumerations as few can read with either profit or delight.

Every writer of travels should consider, that, like all other authors, he undertakes either to instruct or please, or to mingle pleasure with instruction. He that instructs must offer to the mind something to be imitated, or something to be avoided; he that pleases must offer new images to his reader, and enable him to form a tacit comparison of his own state with that of others.

The greater part of travellers tell nothing, because their method of travelling supplies them with nothing to be told. He that enters a town at night, and surveys it in the morning, and then hastens away to another place, and guesses at the manners of the inhabitants by the entertainment which his inn afforded him, may please himself for a time with a hasty change of scenes, and a confused remembrance of palaces and churches; he may gratify his eye with a variety of landscapes, and regale his palate with a succession of vintages; but let him be contented to please himself without endeavouring to disturb others.

Why should he record excursions by which nothing could be learned, or wish to make a show of knowledge, which, without some power of intuition unknown to other mortals, he never could attain?

Of those who crowd the world with their itineraries, some have no other purpose than to describe the face of the country; those who sit idle at home, and are curious to know what is done or suffered in distant countries, may be informed by one of these wanderers, that on a certain day he set out early with the caravan, and in the first hour's march saw, towards the south, a hill covered with trees, then passed over a stream, which ran northward with a swift course, but which is probably dry in the summer months; that an hour after he saw something to the right which looked at a distance like a castle with towers, but which he discovered afterwards to be a craggy rock; that he then entered a valley, in which he saw several trees tall and flourishing, watered by a rivulet not marked in the maps, of which he was not able to learn the name; that the road afterward grew stony, and the country uneven, where he observed among the hills many hollows worn by torrents, and was told that the road was passable only part of the year; that going on they found the remains of a building, once, perhaps, a fortress to secure the pass, or to restrain the robbers, of which the present inhabitants can give no other account than that it is haunted by fairies; that they went to dine at the foot of a rock, and travelled the rest of the day along the banks of a river, from which the road turned aside towards evening, and brought them within sight of a village, which was once a considerable town, but which afforded them neither good victuals nor commodious lodging.

Thus he conducts his reader through wet and dry, over rough and smooth, without incidents, without reflection; and, if he obtains his company for another day, will dismiss him again at night, equally fatigued with a like succession of rocks and streams, mountains and ruins.

This is the common style of those sons of enterprise, who visit savage countries, and range through solitude and desolation; who pass a desert, and tell that it is sandy; who cross a valley, and find that it is green. There are others of more delicate sensibility, that visit only the realms of elegance and softness; that wander through Italian palaces, and amuse the gentle reader with catalogues of pictures; that hear masses in magnificent churches, and recount the number of the pillars or variegations of the pavement. And there are yet others, who, in disdain of trifles, copy inscriptions elegant and rude, ancient and modern; and transcribe into their book the walls of every edifice, sacred or civil. He that reads these books must consider his labour as its own reward; for he will find nothing on which attention can fix, or which memory can retain.

He that would travel for the entertainment of others, should remember that the great object of remark is human life. Every nation has something peculiar in its manufactures, its works of genius, its medicines, its agriculture, its customs and its policy. He only is a useful traveller, who brings home something by which his country may be benefited; who procures some supply of want, or some mitigation of evil, which may enable his readers to compare their condition with that of others, to improve it whenever it is worse, and whenever it is better to enjoy it.

No. 98. SATURDAY, MARCH 1, 1760.

TO THE IDLER.

Sir,

I am the daughter of a gentleman, who during his lifetime enjoyed a small income which arose from a pension from the court, by which he was enabled to live in a genteel and comfortable manner.

By the situation of life in which he was placed, he was frequently introduced into the company of those of much greater fortunes than his own, among whom he was always received with complaisance, and treated with civility.

At six years of age I was sent to a boarding-school in the country, at which I continued till my father's death. This melancholy event happened at a time when I was by no means of sufficient age to manage for myself, while the passions of youth continued unsubdued, and before experience could guide my sentiments or my actions.

I was then taken from school by an uncle, to the care of whom my father had committed me on his dying-bed. With him I lived several years; and, as he was unmarried, the management of his family was committed to me. In this character I always endeavoured to acquit myself, if not with applause, at least without censure.

At the age of twenty-one, a young gentleman of some fortune paid his addresses to me, and offered me terms of marriage. This proposal I should readily have accepted, because from vicinity of residence, and from many opportunities of observing his behaviour, I had, in some sort, contracted an affection for him. My uncle, for what reason I do not know, refused his consent to this alliance, though it would have been complied with by the father of the young gentleman; and, as the future condition of my life was wholly dependant on him, I was not willing to disoblige him, and, therefore, though unwillingly, declined the offer.

My uncle, who possessed a plentiful fortune, frequently hinted to me in conversation, that at his death I should be provided for in such a manner that I should be able to make my future life comfortable and happy. As this promise was often repeated, I was the less anxious about any provision for myself. In a short time my uncle was taken ill, and though all possible means were made use of for his recovery, in a few days he died.

The sorrow arising from the loss of a relation, by whom I had been always treated with the greatest kindness, however grievous, was not the worst of my misfortunes. As he enjoyed an almost uninterrupted state of health, he was the less mindful of his dissolution, and died intestate; by which means his whole fortune devolved to a nearer relation, the heir at law.

Thus excluded from all hopes of living in the manner with which I have so long flattered myself, I am doubtful what method I shall take to procure a decent maintenance. I have been educated in a manner that has set me above a state of servitude, and my situation renders me unfit for the company of those with whom I have hitherto conversed. But, though disappointed in my expectations, I do not despair. I will hope that assistance may still be obtained for innocent distress, and that friendship, though rare, is yet not impossible to be found.