Chapter L: Footnote 1: that

[Footnote 2: is]

[Footnotes 3: that]

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No. 103. Thursday, June 28, 1711. Steele.

'... Sibi quivis
Speret idem frusta sudet frustraque laboret
Ausus idem ...'

Hor.

My Friend the Divine having been used with Words of Complaisance (which he thinks could be properly applied to no one living, and I think could be only spoken of him, and that in his Absence) was so extreamly offended with the excessive way of speaking Civilities among us, that he made a Discourse against it at the Club; which he concluded with this Remark, That he had not heard one Compliment made in our Society since its Commencement. Every one was pleased with his Conclusion; and as each knew his good Will to the rest, he was convinced that the many Professions of Kindness and Service, which we ordinarily meet with, are not natural where the Heart is well inclined; but are a Prostitution of Speech, seldom intended to mean Any Part of what they express, never to mean All they express. Our Reverend Friend, upon this Topick, pointed to us two or three Paragraphs on this Subject in the first Sermon of the first Volume of the late Arch-Bishop's Posthumous Works. [1] I do not know that I ever read any thing that pleased me more, and as it is the Praise of _Longinus_, that he Speaks of the Sublime in a Style suitable to it, so one may say of this Author upon Sincerity, that he abhors any Pomp of Rhetorick on this Occasion, and treats it with a more than ordinary Simplicity, at once to be a Preacher and an Example. With what Command of himself does he lay before us, in the Language and Temper of his Profession, a Fault, which by the least Liberty and Warmth of Expression would be the most lively Wit and Satyr? But his Heart was better disposed, and the good Man chastised the great Wit in such a manner, that he was able to speak as follows.

'... Amongst too many other Instances of the great Corruption and
Degeneracy of the Age wherein we live, the great and general Want of
Sincerity in Conversation is none of the least. The World is grown so
full of Dissimulation and Compliment, that Mens Words are hardly any
Signification of their Thoughts; and if any Man measure his Words by
his Heart, and speak as he thinks, and do not express more Kindness to
every Man, than Men usually have for any Man, he can hardly escape the
Censure of want of Breeding. The old _English_ Plainness and
Sincerity, that generous Integrity of Nature, and Honesty of
Disposition, which always argues true Greatness of Mind and is usually
accompanied with undaunted Courage and Resolution, is in a great
measure lost amongst us: There hath been a long Endeavour to transform
us into Foreign Manners and Fashions, and to bring us to a servile
Imitation of none of the best of our Neighbours in some of the worst
of their Qualities. The Dialect of Conversation is now-a-days so
swelled with Vanity and Compliment, and so surfeited (as I may say) of
Expressions of Kindness and Respect, that if a Man that lived an Age
or two ago should return into the World again he would really want a
Dictionary to help him to understand his own Language, and to know the
true intrinsick Value of the Phrase in Fashion, and would hardly at
first believe at what a low Rate the highest Strains and Expressions
of Kindness imaginable do commonly pass in current Payment; and when
he should come to understand it, it would be a great while before he
could bring himself with a good Countenance and a good Conscience to
converse with Men upon equal Terms, and in their own way.

And in truth it is hard to say, whether it should more provoke our
Contempt or our Pity, to hear what solemn Expressions of Respect and
Kindness will pass between Men, almost upon no Occasion; how great
Honour and Esteem they will declare for one whom perhaps they never
saw before, and how entirely they are all on the sudden devoted to his
Service and Interest, for no Reason; how infinitely and eternally
obliged to him, for no Benefit; and how extreamly they will be
concerned for him, yea and afflicted too, for no Cause. I know it is
said, in Justification of this hollow kind of Conversation, that there
is no Harm, no real Deceit in Compliment, but the Matter is well
enough, so long as we understand one another; _et Verba valent ut
Nummi: Words are like Money_; and when the current Value of them is
generally understood, no Man is cheated by them. This is something, if
such Words were any thing; but being brought into the Account, they
are meer Cyphers. However, it is still a just Matter of Complaint,
that Sincerity and Plainness are out of Fashion, and that our Language
is running into a Lie; that Men have almost quite perverted the use of
Speech, and made Words to signifie nothing, that the greatest part of
the Conversation of Mankind is little else but driving a Trade of
Dissimulation; insomuch that it would make a Man heartily sick and
weary of the World, to see the little Sincerity that is in Use and
Practice among Men.

When the Vice is placed in this contemptible Light, he argues
unanswerably against it, in Words and Thoughts so natural, that any
Man who reads them would imagine he himself could have been the Author
of them.

If the Show of any thing be good for any thing, I am sure Sincerity is
better: for why does any Man dissemble, or seem to be that which he is
not, but because he thinks it good to have such a Quality as he
pretends to? For to counterfeit and dissemble, is to put on the
Appearance of some real Excellency. Now the best way in the World to
seem to be any thing, is really to be what he would seem to be.
Besides, that it is many times as troublesome to make good the
Pretence of a good Quality, as to have it; and if a Man have it not,
it is ten to one but he is discovered to want it; and then all his
Pains and Labour to seem to have it, is lost.

In another Part of the same Discourse he goes on to shew, that all Artifice must naturally tend to the Disappointment of him that practises it.

'Whatsoever Convenience may be thought to be in Falshood and
Dissimulation, it is soon over; but the Inconvenience of it is
perpetual, because it brings a Man under an everlasting Jealousie and
Suspicion, so that he is not believed when he speaks Truth, nor
trusted when perhaps he means honestly. When a Man hath once forfeited
the Reputation of his Integrity, he is set fast, and nothing will then
serve his Turn, neither Truth nor Falshood.'

R.

[Footnote 1: This sermon 'on Sincerity,' from John i. 47, is the last Tillotson preached. He preached it in 1694, on the 29th of July, and died, in that year, on the 24th of November, at the age of 64. John Tillotson was the son of a Yorkshire clothier, and was made Archbishop of Canterbury in 1691, on the deprivation of William Sancroft for his refusal to take the oaths to William and Mary.]

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No. 104. Friday, June 29, 1711. Steele.

'... Qualis equos Threissa fatigat
Harpalyce ...'

Virg.

It would be a noble Improvement, or rather a Recovery of what we call good Breeding, if nothing were to pass amongst us for agreeable which was the least Transgression against that Rule of Life called Decorum, or a Regard to Decency. This would command the Respect of Mankind, because it carries in it Deference to their good Opinion, as Humility lodged in a worthy Mind is always attended with a certain Homage, which no haughty Soul, with all the Arts imaginable, will ever be able to purchase. _Tully_ says, Virtue and Decency are so nearly related, that it is difficult to separate them from each other but in our Imagination. As the Beauty of the Body always accompanies the Health of it, so certainly is Decency concomitant to Virtue: As Beauty of Body, with an agreeable Carriage, pleases the Eye, and that Pleasure consists in that we observe all the Parts with a certain Elegance are proportioned to each other; so does Decency of Behaviour which appears in our Lives obtain the Approbation of all with whom we converse, from the Order, Consistency, and Moderation of our Words and Actions. This flows from the Reverence we bear towards every good Man, and to the World in general; for to be negligent of what any one thinks of you, does not only shew you arrogant but abandoned. In all these Considerations we are to distinguish how one Virtue differs from another; As it is the Part of Justice never to do Violence, it is of Modesty never to commit Offence. In this last Particular lies the whole Force of what is called Decency; to this purpose that excellent Moralist above-mentioned talks of Decency; but this Quality is more easily comprehended by an ordinary Capacity, than expressed with all his Eloquence. This Decency of Behaviour is generally transgressed among all Orders of Men; nay, the very Women, tho' themselves created as it were for Ornament, are often very much mistaken in this ornamental Part of Life. It would methinks be a short Rule for Behaviour, if every young Lady in her Dress, Words, and Actions were only to recommend her self as a Sister, Daughter, or Wife, and make herself the more esteemed in one of those Characters. The Care of themselves, with regard to the Families in which Women are born, is the best Motive for their being courted to come into the Alliance of other Houses. Nothing can promote this End more than a strict Preservation of Decency. I should be glad if a certain Equestrian Order of Ladies, some of whom one meets in an Evening at every Outlet of the Town, would take this Subject into their serious Consideration; In order thereunto the following Letter may not be wholly unworthy their Perusal. [1]

_Mr._ SPECTATOR,

'Going lately to take the Air in one of the most beautiful Evenings
this Season has produced, as I was admiring the Serenity of the Sky,
the lively Colours of the Fields, and the Variety of the Landskip
every Way around me, my Eyes were suddenly called off from these
inanimate Objects by a little party of Horsemen I saw passing the
Road. The greater Part of them escaped my particular Observation, by
reason that my whole Attention was fixed on a very fair Youth who rode
in the midst of them, and seemed to have been dressed by some
Description in a Romance. His Features, Complexion, and Habit had a
remarkable Effeminacy, and a certain languishing Vanity appeared in
his Air: His Hair, well curl'd and powder'd, hung to a considerable
Length on his Shoulders, and was wantonly ty'd, as if by the Hands of
his Mistress, in a Scarlet Ribbon, which played like a Streamer behind
him: He had a Coat and Wastecoat of blue Camlet trimm'd and
embroidered with Silver; a Cravat of the finest Lace; and wore, in a
smart Cock, a little Beaver Hat edged with Silver, and made more
sprightly by a Feather. His Horse too, which was a Pacer, was adorned
after the same airy Manner, and seemed to share in the Vanity of the
Rider. As I was pitying the Luxury of this young Person, who appeared
to me to have been educated only as an Object of Sight, I perceived on
my nearer Approach, and as I turned my Eyes downward, a Part of the
Equipage I had not observed before, which was a Petticoat of the same
with the Coat and Wastecoat. After this Discovery, I looked again on
the Face of the fair _Amazon_ who had thus deceived me, and thought
those Features which had before offended me by their Softness, were
now strengthened into as improper a Boldness; and tho' her Eyes Nose
and Mouth seemed to be formed with perfect Symmetry, I am not certain
whether she, who in Appearance was a very handsome Youth, may not be
in Reality a very indifferent Woman.

There is an Objection which naturally presents it self against these
occasional Perplexities and Mixtures of Dress, which is, that they
seem to break in upon that Propriety and Distinction of Appearance in
which the Beauty of different Characters is preserved; and if they
should be more frequent than they are at present, would look like
turning our publick Assemblies into a general Masquerade. The Model of
this _Amazonian_ Hunting-Habit for Ladies, was, as I take it, first
imported from _France_, and well enough expresses the Gaiety of a
People who are taught to do any thing so it be with an Assurance; but
I cannot help thinking it sits awkwardly yet on our _English_ Modesty.
The Petticoat is a kind of Incumbrance upon it, and if the _Amazons_
should think fit to go on in this Plunder of our Sex's Ornaments, they
ought to add to their Spoils, and compleat their Triumph over us, by
wearing the Breeches.

If it be natural to contract insensibly the Manners of those we
imitate, the Ladies who are pleased with assuming our Dresses will do
us more Honour than we deserve, but they will do it at their own
Expence. Why should the lovely _Camilla_ deceive us in more Shapes
than her own, and affect to be represented in her Picture with a Gun
and a Spaniel, while her elder Brother, the Heir of a worthy Family,
is drawn in Silks like his Sister? The Dress and Air of a Man are not
well to be divided; and those who would not be content with the
Latter, ought never to think of assuming the Former. There is so large
a portion of natural Agreeableness among the Fair Sex of our Island,
that they seem betrayed into these romantick Habits without having the
same Occasion for them with their Inventors: All that needs to be
desired of them is, that they would _be themselves_, that is, what
Nature designed them; and to see their Mistake when they depart from
this, let them look upon a Man who affects the Softness and Effeminacy
of a Woman, to learn how their Sex must appear to us, when approaching
to the Resemblance of a Man.

_I am_, SIR,
_Your most humble Servant_.

T.

[Footnote 1: The letter is by John Hughes.]

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No. 105. Saturday, June 30, 1711. Addison.

'... Id arbitror
Adprime in vita esse utile, ne quid nimis.'

Ter. And.

My Friend WILL. HONEYCOMB values himself very much upon what he calls the Knowledge of Mankind, which has cost him many Disasters in his Youth; for WILL. reckons every Misfortune that he has met with among the Women, and every Rencounter among the Men, as Parts of his Education, and fancies he should never have been the Man he is, had not he broke Windows, knocked down Constables, disturbed honest People with his Midnight Serenades, and beat up a lewd Woman's Quarters, when he was a young Fellow. The engaging in Adventures of this Nature WILL. calls the studying of Mankind; and terms this Knowledge of the Town, the Knowledge of the World. WILL. ingenuously confesses, that for half his Life his Head ached every Morning with reading of Men over-night; and at present comforts himself under certain Pains which he endures from time to time, that without them he could not have been acquainted with the Gallantries of the Age. This WILL. looks upon as the Learning of a Gentleman, and regards all other kinds of Science as the Accomplishments of one whom he calls a Scholar, a Bookish Man, or a Philosopher.

For these Reasons WILL. shines in mixt Company, where he has the Discretion not to go out of his Depth, and has often a certain way of making his real Ignorance appear a seeming one. Our Club however has frequently caught him tripping, at which times they never spare him. For as WILL. often insults us with the Knowledge of the Town, we sometimes take our Revenge upon him by our Knowledge [of [1]] Books.

He was last Week producing two or three Letters which he writ in his Youth to a Coquet Lady. The Raillery of them was natural, and well enough for a mere Man of the Town; but, very unluckily, several of the Words were wrong spelt. WILL. laught this off at first as well as he could; but finding himself pushed on all sides, and especially by the _Templar_, he told us, with a little Passion, that he never liked Pedantry in Spelling, and that he spelt like a Gentleman, and not like a Scholar: Upon this WILL. had recourse to his old Topick of shewing the narrow-Spiritedness, the Pride, and Ignorance of Pedants; which he carried so far, that upon my retiring to my Lodgings, I could not forbear throwing together such Reflections as occurred to me upon that Subject.

A Man [who [2]] has been brought up among Books, and is able to talk of nothing else, is a very indifferent Companion, and what we call a Pedant. But, methinks, we should enlarge the Title, and give it every one that does not know how to think out of his Profession and particular way of Life.

What is a greater Pedant than a meer Man of the Town? Bar him the Play-houses, a Catalogue of the reigning Beauties, and an Account of a few fashionable Distempers that have befallen him, and you strike him dumb. How many a pretty Gentleman's Knowledge lies all within the Verge of the Court? He will tell you the Names of the principal Favourites, repeat the shrewd Sayings of a Man of Quality, whisper an Intreague that is not yet blown upon by common Fame; or, if the Sphere of his Observations is a little larger than ordinary, will perhaps enter into all the Incidents, Turns, and Revolutions in a Game of Ombre. When he has gone thus far he has shown you the whole Circle of his Accomplishments, his Parts are drained, and he is disabled from any further Conversation. What are these but rank Pedants? and yet these are the Men [who [3]] value themselves most on their Exemption from the Pedantry of Colleges.

I might here mention the Military Pedant who always talks in a Camp, and is storming Towns, making Lodgments and fighting Battles from one end of the Year to the other. Every thing he speaks smells of Gunpowder; if you take away his Artillery from him, he has not a Word to say for himself. I might likewise mention the Law-Pedant, that is perpetually putting Cases, repeating the Transactions of _Westminster-Hall_, wrangling with you upon the most indifferent Circumstances of Life, and not to be convinced of the Distance of a Place, or of the most trivial Point in Conversation, but by dint of Argument. The State-Pedant is wrapt up in News, and lost in Politicks. If you mention either of the Kings of _Spain_ or _Poland_, he talks very notably; but if you go out of the _Gazette_, you drop him. In short, a meer Courtier, a meer Soldier, a meer Scholar, a meer any thing, is an insipid Pedantick Character, and equally ridiculous.

Of all the Species of Pedants, which I have [mentioned [4]], the Book-Pedant is much the most supportable; he has at least an exercised Understanding, and a Head which is full though confused, so that a Man who converses with him may often receive from him hints of things that are worth knowing, and what he may possibly turn to his own Advantage, tho' they are of little Use to the Owner. The worst kind of Pedants among Learned Men, are such as are naturally endued with a very small Share of common Sense, and have read a great number of Books without Taste or Distinction.

The Truth of it is, Learning, like Travelling, and all other Methods of Improvement, as it finishes good Sense, so it makes a silly Man ten thousand times more insufferable, by supplying variety of Matter to his Impertinence, and giving him an Opportunity of abounding in Absurdities.

Shallow Pedants cry up one another much more than Men of solid and useful Learning. To read the Titles they give an Editor, or Collator of a Manuscript, you would take him for the Glory of the Commonwealth of Letters, and the Wonder of his Age, when perhaps upon Examination you find that he has only Rectify'd a _Greek_ Particle, or laid out a whole Sentence in proper Commas.

They are obliged indeed to be thus lavish of their Praises, that they may keep one another in Countenance; and it is no wonder if a great deal of Knowledge, which is not capable of making a Man wise, has a natural Tendency to make him Vain and Arrogant.