The Spectator Volume Iii Part 36

Then they must further a.s.sent to a prescribed form of disavowal, and deprive Rechteren of his place as a deputy. This was the high policy of the affair of the lackeys, which, as Addison says, held all the affairs of Europe in suspense, a policy avowed with all complacency by the high politician who was puller of the strings. (Memoires de Torcy, Vol. iii.

pp. 411-13.)

[Footnote 4: It is Monsieur in the first issue and also in the first reprint.]

[Footnote 5: [begun]]

No. 482. Friday, September 12, 1712. Addison.

'Floriferis ut apes in saltibus omnia libant.'

Lucr.

When I have published any single Paper that falls in with the Popular Taste, and pleases more than ordinary, it always brings me in a great return of Letters. My _Tuesday's_ Discourse, wherein I gave several Admonitions to the Fraternity of the _Henpeck'd_, has already produced me very many Correspondents; the Reason I cannot guess at, unless it be that such a Discourse is of general Use, and every married Man's Money.

An honest Tradesman, who dates his Letter from _Cheapside_, sends me Thanks in the name of a Club, who, he tells me, meet as often as their Wives will give them leave, and stay together till they are sent for home. He informs me, that my Paper has administered great Consolation to their whole Club, and desires me to give some further Account of _Socrates_, and to acquaint them in whose Reign he lived, whether he was a Citizen or a Courtier, whether he buried _Xantippe_, with many other particulars: For that by his Sayings he appears to have been a very Wise Man and a good Christian. Another, who writes himself _Benjamin Bamboo_, tells me, that being coupled with a Shrew, he had endeavoured to tame her by such lawful means as those which I mentioned in my last _Tuesday's_ Paper, and that in his Wrath he had often gone further than _Bracton_ allows in those cases; but that for the future he was resolved to bear it like a Man of Temper and Learning, and consider her only as one who lives in his House to teach him Philosophy. _Tom Dapperwit_ says, that he agrees with me in that whole Discourse, excepting only the last Sentence, where I affirm the married State to be either an Heaven or an h.e.l.l. _Tom_ has been at the charge of a Penny upon this occasion, to tell me, that by his Experience it is neither one nor the other, but rather that middle kind of State, commonly known by the Name of _Purgatory_.

The Fair s.e.x have likewise obliged me with their Reflections upon the same Discourse. A Lady, who calls herself _Euterpe_, and seems a Woman of Letters, asks me whether I am for establis.h.i.+ng the _Salick_ Law in every Family, and why it is not fit that a Woman who has Discretion and Learning should sit at the Helm, when the Husband is weak and illiterate? Another, of a quite contrary Character, subscribes herself _Xantippe_, and tells me, that she follows the Example of her Name-sake; for being married to a Bookish Man, who has no Knowledge of the World, she is forced to take their Affairs into her own Hands, and to spirit him up now and then, that he may not grow musty, and unfit for Conversation.

After this Abridgment of some Letters which are come to my hands upon this Occasion, I shall publish one of them at large.

_Mr_. SPECTATOR,

You have given us a lively Picture of that kind of Husband who comes under the Denomination of the Hen-peck'd; but I do not remember that you have ever touched upon one that is of the quite different Character, and who, in several Places of _England_, goes by the Name of a Cot-Quean. I have the Misfortune to be joined for Life with one of this Character, who in reality is more a Woman than [I am. [1]] He was bred up under the Tuition of a tender Mother, till she had made him as good a House-wife as her self. He could preserve Apricots, and make Gellies, before he had been two Years out of the Nursery. He was never suffered to go abroad, for fear of catching Cold: when he should have been hunting down a Buck, he was by his Mother's Side learning how to Season it, or put it in Crust; and was making Paper-Boats with his Sisters, at an Age when other young Gentlemen are crossing the Seas, or travelling into Foreign Countries. He has the whitest Hand that you ever saw in your Life, and raises Paste better than any Woman in _England_. These Qualifications make him a sad Husband: He is perpetually in the Kitchin, and has a thousand Squabbles with the Cook-maid. He is better acquainted with the Milk-Score, than his Steward's Accounts. I fret to Death when I hear him find fault with a Dish that is not dressed to his liking, and instructing his Friends that dine with him in the best Pickle for a Walnut, or Sauce for an Haunch of Venison. With all this, he is a very good-natured Husband, and never fell out with me in his Life but once, upon the over-roasting of a Dish of Wild-Fowl: At the same time I must own I would rather he was a Man of a rough Temper, that would treat me harshly sometimes, than of such an effeminate busy Nature in a Province that does not belong to him. Since you have given us the Character of a Wife who wears the Breeches, pray say something of a Husband that wears the Petticoat. Why should not a Female Character be as ridiculous in a Man, as a Male Character in one of our s.e.x?

_I am_, &c.

O.

[Footnote 1: [my self.]]

No. 483. Sat.u.r.day, September 13, 1712. Addison.

'Nec Deus intersit nisi dignus vindice nodus Inciderit--'

Hor.

We cannot be guilty of a greater Act of Uncharitableness, than to interpret the Afflictions which befal our Neighbours, as _Punishments_ and _Judgments_. It aggravates the Evil to him who suffers, when he looks upon himself as the Mark of Divine Vengeance, and abates the Compa.s.sion of those towards him, who regard him in so dreadful a Light.

This Humour of turning every Misfortune into a Judgment, proceeds from wrong Notions of Religion, which, in its own nature, produces Goodwill towards Men, and puts the mildest Construction upon every Accident that befalls them. In this case, therefore, it is not Religion that sours a Man's Temper, but it is his Temper that sours his Religion: People of gloomy unchearful Imaginations, or of envious malignant Tempers, whatever kind of Life they are engaged in, will discover their natural Tincture of Mind in all their Thoughts, Words, and Actions. As the finest Wines have often the Taste of the Soil, so even the most religious Thoughts often draw something that is particular from the Const.i.tution of the Mind in which they arise. When Folly or Superst.i.tion strike in with this natural Depravity of Temper, it is not in the power, even of Religion it self, to preserve the Character of the Person who is possessed with it, from appearing highly absurd and ridiculous.

An old Maiden Gentlewoman, whom I shall conceal under the Name of _Nemesis_, is the greatest Discoverer of Judgments that I have met with.

She can tell you what Sin it was that set such a Man's House on fire, or blew down his Barns. Talk to her of an unfortunate young Lady that lost her Beauty by the Small-Pox, she fetches a deep Sigh, and tells you, that when she had a fine Face she was always looking on it in her Gla.s.s.

Tell her of a Piece of good Fortune that has befallen one of her Acquaintance; and she wishes it may prosper with her, but her Mother used one of her Nieces very barbarously. Her usual Remarks turn upon People who had great Estates, but never enjoyed them, by reason of some Flaw in their own, or their Father's Behaviour. She can give you the Reason why such a one died Childless: Why such an one was cut off in the Flower of his Youth: Why such an one was Unhappy in her Marriage: Why one broke his Leg on such a particular Spot of Ground, and why another was killed with a Back-Sword, rather than with any other kind of Weapon.

She has a Crime for every Misfortune that can befal any of her Acquaintance, and when she hears of a Robbery that has been made, or a Murder that has been committed, enlarges more on the Guilt of the suffering Person, than on that of the Thief, or the a.s.sa.s.sin. In short, she is so good a Christian, that whatever happens to her self is a Tryal, and whatever happens to her Neighbours is a Judgment.

The very Description of this Folly, in ordinary Life, is sufficient to expose it; but when it appears in a Pomp and Dignity of Style, it is very apt to amuse and terrify the Mind of the Reader. _Herodotus_ and _Plutarch_ very often apply their Judgments as impertinently as the old Woman I have before mentioned, though their manner of relating them, makes the Folly it self appear venerable. Indeed, most Historians, as well Christian as Pagan, have fallen into this idle Superst.i.tion, and spoken of ill [Success, [1]] unforeseen Disasters, and terrible Events, as if they had been let into the Secrets of Providence, and made acquainted with that private Conduct by which the World is governed. One would think several of our own Historians in particular had many Revelations of this kind made to them. Our old _English_ Monks seldom let any of their Kings depart in Peace, who had endeavoured to diminish the Power or Wealth of which the Ecclesiasticks were in those times possessed. _William the Conqueror's_ Race generally found their Judgments in the _New Forest_, where their Father had pulled down Churches and Monasteries. In short, read one of the Chronicles written by an Author of this frame of Mind, and you would think you were reading an History of the Kings of _Israel_ or _Judah_, where the Historians were actually inspired, and where, by a particular Scheme of Providence, the Kings were distinguished by Judgments or Blessings, according as they promoted Idolatry or the Wors.h.i.+p of the true G.o.d.

I cannot but look upon this manner of judging upon Misfortunes, not only to be very uncharitable, in regard to the Person whom they befall, but very presumptuous in regard to him who is supposed to inflict them. It is a strong Argument for a State of Retribution hereafter, that in this World virtuous Persons are very often unfortunate, and vicious Persons prosperous; which is wholly repugnant to the Nature of a Being who appears infinitely wise and good in all his Works, unless we may suppose that such a promiscuous and undistinguis.h.i.+ng Distribution of Good and Evil, which was necessary for carrying on the Designs of Providence in this Life, will be rectified and made amends for in another. We are not therefore to expect that Fire should fall from Heaven in the ordinary Course of Providence; nor when we see triumphant Guilt or depressed Virtue in particular Persons, that Omnipotence will make bare its holy Arm in the Defence of the one, or Punishment of the other. It is sufficient that there is a Day set apart for the hearing and requiting of both according to their respective Merits.

The Folly of ascribing Temporal Judgments to any particular Crimes, may appear from several Considerations. I shall only mention two: First, That, generally speaking, there is no Calamity or Affliction, which is supposed to have happened as a Judgment to a vicious Man, which does not sometimes happen to Men of approved Religion and Virtue. When _Diagoras_ the Atheist [2] was on board one of the _Athenian_ s.h.i.+ps, there arose a very violent Tempest; upon which the Mariners told him, that it was a just Judgment upon them for having taken so impious a Man on board.

_Diagoras_ begged them to look upon the rest of the s.h.i.+ps that were in the same Distress, and ask'd them whether or no _Diagoras_ was on board every Vessel in the Fleet. We are all involved in the same Calamities, and subject to the same Accidents: and when we see any one of the Species under any particular Oppression, we should look upon it as arising from the common Lot of human Nature, rather than from the Guilt of the Person who suffers.

Another Consideration, that may check our Presumption in putting such a Construction upon a Misfortune, is this, That it is impossible for us to know what are Calamities, and what are Blessings. How many Accidents have pa.s.s'd for Misfortunes, which have turned to the Welfare and Prosperity of the Persons in whose Lot they have fallen? How many Disappointments have, in their Consequences, saved a man from Ruin? If we could look into the Effects of every thing, we might be allowed to p.r.o.nounce boldly upon Blessings and Judgments; but for a Man to give his Opinion of what he sees but in part, and in its Beginnings, is an unjustifiable Piece of Rashness and Folly. The Story of _Biton_ and _c.l.i.tobus_, which was in great Reputation among the Heathens, (for we see it quoted by all the ancient Authors, both _Greek_ and _Latin_, who have written upon the Immortality of the Soul,) may teach us a Caution in this Matter. These two Brothers, being the Sons of a Lady who was Priestess to _Juno_, drew their Mother's Chariot to the Temple at the time of a great Solemnity, the Persons being absent who by their Office were to have drawn her Chariot on that Occasion. The Mother was so transported with this Instance of filial Duty, that she pet.i.tion'd her G.o.ddess to bestow upon them the greatest Gift that could be given to Men; upon which they were both cast into a deep Sleep, and the next Morning found dead in the Temple. This was such an Event, as would have been construed into a Judgment, had it happen'd to the two Brothers after an Act of Disobedience, and would doubtless have been represented as such by any Ancient Historian who had given us an Account of it.

O.

[Footnote 1: [Successes,]]

[Footnote 2: Diagoras the Melian, having attacked the popular religion and the Eleusinian mysteries, had a price set on his head, and left Athens B.C. 411. The Athenians called him Atheist, and destroyed his writings. The story in the text is from the third book of Cicero 'de Natura Deorum.']