To oblige the Pretty Fellows, and my fair readers, I have thought fit to
insert the whole passage above mentioned relating to Dido, as it is
translated by Mr. Dryden:
_Not far from thence, the mournful fields appear;
So called, from lovers that inhabit there.
The souls, whom that unhappy flame invades,
In secret solitude, and myrtle shades,
Make endless moans, and pining with desire,
Lament too late their unextinguished fire.
Here Procris, Eryphile here, he found
Baring her breast, yet bleeding with the wound
Made by her son. He saw Pasiphae there,
With Phaedra's ghost, a foul incestuous pair;
There Laodamia with Evadne moves:
Unhappy both, but loyal in their loves.
Caeneus, a woman once, and once a man;
But ending in the sex she first began.
Not far from these, Phoenician Dido stood;
Fresh from her wound, her bosom bathed in blood.
Whom, when the Trojan hero hardly knew,
Obscure in shades, and with a doubtful view
(Doubtful as he who runs through dusky night,
Or thinks he sees the moon's uncertain light)
With tears he first approached the sullen shade;
And, as his love inspired him, thus he said:
"Unhappy queen! Then is the common breath
Of rumour true, in your reported death;
And I, alas, the cause! By Heaven, I vow,
And all the powers that rule the realms below,
Unwilling I forsook your friendly state,
Commanded by the gods, and forced by Fate.
Those gods, that Fate, whose unresisted might,
Have sent me to these regions, void of light,
Through the vast empire of eternal night.
Nor dared I to presume, that, pressed with grief,
My flight should urge you to this dire relief.
Stay, stay your steps, and listen to my vows;
'Tis the last interview that Fate allows!"
In vain he thus attempts her mind to move,
With tears and prayers, and late repenting love.
Disdainfully she looked, then turning round;
But fixed her eyes unmoved upon the ground;
And, what he says, and swears, regards no more
Than the deaf rocks, when the loud billows roar;
But whirled away, to shun his hateful fight,
Hid in the forest, and the shades of night.
Then sought Sichaeus through the shady grove,
Who answered all her cares, and equalled all her love._
[Footnote 89: "Iliad," iii. 3.]
[Footnote 90: "Odyssey," xi. 563.]
[Footnote 91: "AEneid," vi. 46.]
[Footnote 92: Sichaeus.]
[Footnote 93: Jaffier. See Otway's "Venice Preserved," act v. sc. 3.]
[Footnote 94: In the preface to his "Institutes of the Laws of England;
or, a Commentary upon Littleton," Coke says, "Certain it is, that there
is never a period, nor (for the most part) a word, nor an &c., but
affordeth excellent matter of learning."]
No. 134. [STEELE.
From _Tuesday, Feb. 14_, to _Thursday, Feb. 16, 1709-10_.
----Quis talia fando
Myrmidonum, Dolopumve, aut duri miles Ulixi,
Temperet a lachrimis!--VIRG., AEn. ii. 6.
* * * * *
_Sheer Lane, February 15._
I was awakened very early this morning by the distant crowing of a cock,
which I thought had the finest pipe I ever heard. He seemed to me to
strain his voice more than ordinary, as if he designed to make himself
heard to the remotest corner of this lane. Having entertained myself a
little before I went to bed with a discourse on the transmigration of
men into other animals, I could not but fancy that this was the soul of
some drowsy bellman who used to sleep upon his post, for which he was
condemned to do penance in feathers, and distinguish the several watches
of the night under the outside of a cock. While I was thinking of the
condition of this poor bellman in masquerade, I heard a great knocking
at my door, and was soon after told by my maid, that my worthy friend
the tall black gentleman, who frequents the coffee-houses hereabouts,
desired to speak with me. This ancient Pythagorean, who has as much
honesty as any man living, but good nature to an excess, brought me the
following petition, which I am apt to believe he penned himself, the
petitioner not being able to express his mind in paper under his present
form, however famous he might have been for writing verses when he was
in his original shape.
"_To Isaac Bickerstaff, Esq., Censor of Great Britain._
"The humble petition of Job Chanticleer, in behalf of himself, and
many other poor sufferers in the same condition;
"SHEWETH,
"That whereas your petitioner is truly descended of the ancient
family of the Chanticleers at Cock Hall near Romford in Essex, it
has been his misfortune to come into the mercenary hands of a
certain ill-disposed person, commonly called a 'higgler,' who,
under the close confinement of a pannier, has conveyed him and many
others up to London; but hearing by chance of your worship's great
humanity towards robin-redbreasts and tom-tits,[95] he is
emboldened to beseech you to take his deplorable condition into
your tender consideration, who otherwise must suffer (with many
thousands more as innocent as himself) that inhumane barbarity of a
Shrove Tuesday persecution.[96] We humbly hope that our courage and
vigilance may plead for us on this occasion.
"Your poor petitioner most earnestly implores your immediate
protection from the insolence of the rabble, the batteries of
catsticks,[97] and a painful lingering death.
"And your petitioner, &c.
"From my coup in Clare
Market, _February 13, 1709_."
Upon delivery of this petition, the worthy gentleman who presented it,
told me the customs of many wise nations of the East, through which he
had travelled; that nothing was more frequent than to see a dervish lay
out a whole year's income in the redemption of larks or linnets that had
unhappily fallen into the hands of bird-catchers:[98] that it was also
usual to run between a dog and a bull to keep them from hurting one
another, or to lose the use of a limb in parting a couple of furious
mastiffs. He then insisted upon the ingratitude and disingenuity[99] of
treating in this manner a necessary and domestic animal, that has made
the whole house keep good hours, and called up the cook maid for five
years together. "What would a Turk say," continued he, "should he hear,
that it is a common entertainment in a nation which pretends to be one
of the most civilised of Europe, to tie an innocent animal to a stake,
and put him to an ignominious death, who has perhaps been the guardian
and proveditor of a poor family, as long as he was able to get eggs for
his mistress?"
I thought what this gentleman said was very reasonable; and have often
wondered, that we do not lay aside a custom which makes us appear
barbarous to nations much more rude and unpolished than ourselves. Some
French writers have represented this diversion of the common people much
to our disadvantage, and imputed it to natural fierceness and cruelty of
temper; as they do some other entertainments peculiar to our nation: I
mean those elegant diversions of bull-baiting and prize-fighting, with
the like ingenious recreations of the bear-garden.[100] I wish I knew
how to answer this reproach which is cast upon us, and excuse the death
of so many innocent cocks, bulls, dogs, and bears, as have been set
together by the ears, or died untimely deaths only to make us sport.
It will be said, that these are the entertainments of common people. It
is true; but they are the entertainments of no other common people.[101]
Besides, I am afraid there is a tincture of the same savage spirit in
the diversions of those of higher rank, and more refined relish. Rapin
observes, that the English theatre very much delights in bloodshed,
which he likewise represents as an indication of our tempers. I must
own, there is something very horrid in the public executions of an
English tragedy. Stabbing and poisoning, which are performed behind the
scenes in other nations, must be done openly among us, to gratify the
audience.[102]
When poor Sandford[103] was upon the stage, I have seen him groaning
upon a wheel, stuck with daggers, impaled alive, calling his
executioners, with a dying voice, cruel dogs and villains! And all this
to please his judicious spectators, who were wonderfully delighted with
seeing a man in torment so well acted. The truth of it is, the
politeness of our English stage, in regard to decorum, is very
extraordinary. We act murders to show our intrepidity, and adulteries to
show our gallantry: both of them are frequent in our most taking plays,
with this difference only, that the first are done in sight of the
audience, and the other wrought up to such a height upon the stage, that
they are almost put in execution before the actors can get behind the
scenes.
I would not have it thought, that there is just ground for those
consequences which our enemies draw against us from these practices; but
methinks one would be sorry for any manner of occasion for such
misrepresentations of us. The virtues of tenderness, compassion and
humanity, are those by which men are distinguished from brutes, as much
as by reason itself; and it would be the greatest reproach to a nation
to distinguish itself from all others by any defect in these particular
virtues. For which reasons, I hope that my dear countrymen will no
longer expose themselves by an effusion of blood, whether it be of
theatrical heroes, cocks, or any other innocent animals, which we are
not obliged to slaughter for our safety, convenience, or nourishment.
Where any of these ends are not served in the destruction of a living
creature, I cannot but pronounce it a great piece of cruelty, if not a
kind of murder.
[Footnote 95: See No. 112.]
[Footnote 96: See the date of this number.]
[Footnote 97: Sticks used in the game of tip-cat and trap-ball.]
[Footnote 98: Cf. the _Spectator_, No. 343, where Addison refers to Sir
Paul Rycaut's work on the Ottoman Empire.]
[Footnote 99: Disingenuousness.]
[Footnote 100: See Nos. 28, 31.]
[Footnote 101: "Cock-fighting is diverting enough, the anger and
eagerness of these little creatures, and the triumphant crowing of a
cock when he strutts haughtily on the body of his enemy, has something
in't singular and pleasant. What renders these shows less agreeable is
the great number of wagerers, who appear as angry as the cocks
themselves, and make such a noise that one would believe every minute
they were going to fight; but combats among the men are another kind of
diversion, where the spectators are more peaceable" ("Letters describing
the Character and Customs of the English and French Nations; by Mr.
Muralt, a Gentleman of Switzerland. 2nd ed.; translated from the
French." London, 1726, p. 41). In Hogarth's picture of a cock-fight a
Frenchman is depicted turning away in disgust (see Lecky's "History of
England in the Eighteenth Century," 1878, i. 552). "There will be a
cock-match fought at Leeds in Yorkshire, the 19th of March next; and
another at Wakefield the 23rd of April next. At each meeting 40 Cocks on
each side will be shewn. These are fought betwixt the people of the West
and North Riding of Yorkshire; And every Battel 5_l._ each side, and
50_l._ the odd Battel, and four Shake Bags for 10_l._ each Cock"
(_London Gazette_, March 8-12, 1687). A cock-match between Surrey and
Sussex was to commence on May 4, 1703, "and will continue the whole
week" (_London Gazette_, April 12-15, 1703) "The Royal Pastime of
Cock-fighting, or, the Art of Breeding, Feeding, Fighting and Curing
Cocks of the Game. Published purely for the good and benefit of all such
as take Delight in that Royal and Warlike Sport. To which is prefixed, a
Short Treatise, wherein Cocking is proved not only ancient and
honourable, but also useful and profitable. By R. H., a Lover of the
Sport, and a friend to such as delight in Military Discipline" (_Post
Boy_, Jan. 15-18, 1708-9).]
[Footnote 102: Addison, also referring to Rapin, writes to the same
effect in the _Spectator_, No. 44. Rapin said, in his "Reflections on
Aristotle's Treatise of Poetry," translated in 1694: "The English, our
neighbours, love blood in their sports, by the quality of their
temperament.... The English have more of genius for tragedy than other
people, as well by the spirit of their nation, which delights in
cruelty, as also by the character of their language, which is proper for
great expressions." There is an "Address to the Cock-killers" in
Lillie's "Letters sent to the _Tatler_ and _Spectator_," i. 25-29.]
[Footnote 103: Samuel Sandford seems to have left the stage about 1700.
He had a low and crooked person, and Cibber describes him as "an
excellent actor in disagreeable parts." Charles II. called him the best
villain in the world. There is a story of a new play being damned
because Sandford played the part of an honest statesman, and the pit was
therefore disappointed at not seeing the usual Iago-like or Machiavelian
character.]
No. 135. [STEELE.
From _Thursday, Feb. 16_, to _Saturday, Feb. 18, 1709-10_.
Quod si in hoc erro, quod animos hominum immortales esse credam,
libenter erro: nec mihi hunc errorem, quo delector, dum vivo,
extorqueri volo: sin mortuus (ut quidam minuti philosophi censent)
nihil sentiam; non vereor, ne hunc errorem meum mortui philosophi
irrideant.--CICERO, De Sen., cap. ult.
* * * * *
_Sheer Lane, February 17._
Several letters which I have lately received give me information, that
some well-disposed persons have taken offence at my using the word
"freethinker" as a term of reproach. To set therefore this matter in a
clear light, I must declare, that no one can have a greater veneration
than myself for the freethinkers of antiquity, who acted the same part
in those times, as the great men of the Reformation did in several
nations of Europe, by exerting themselves against the idolatry and
superstition of the times in which they lived. It was by this noble
impulse that Socrates and his disciples, as well as all the
philosophers of note in Greece, and Cicero, Seneca, with all the learned
men of Rome, endeavoured to enlighten their contemporaries amidst the
darkness and ignorance in which the world was then sunk and buried. The
great points which these freethinkers endeavoured to establish and
inculcate into the minds of men, were, the formation of the universe,
the superintendency of Providence, the perfection of the divine nature,
the immortality of the soul, and the future state of rewards and
punishments. They all complied with the religion of their country, as
much as possible, in such particulars as did not contradict and pervert
these great and fundamental doctrines of mankind. On the contrary, the
persons who now set up for freethinkers, are such as endeavour by a
little trash of words and sophistry, to weaken and destroy those very
principles, for the vindication of which, freedom of thought at first
became laudable and heroic.[104] These apostates, from reason and good
sense, can look at the glorious frame of Nature, without paying an
adoration to Him that raised it; can consider the great revolutions in
the universe, without lifting up their minds to that Superior Power
which hath the direction of it; can presume to censure the Deity in His
ways towards men; can level mankind with the beasts that perish; can
extinguish in their own minds all the pleasing hopes of a future state,
and lull themselves into a stupid security against the terrors of it. If
one were to take the word "priestcraft" out of the mouths of these
shallow monsters, they would be immediately struck dumb. It is by the
help of this single term that they endeavour to disappoint the good
works of the most learned and venerable order of men, and harden the
hearts of the ignorant against the very light of Nature, and the common
received notions of mankind. We ought not to treat such miscreants as
these upon the foot of fair disputants, but to pour out contempt upon
them, and speak of them with scorn and infamy, as the pests of society,
the revilers of human nature, and the blasphemers of a Being, whom a
good man would rather die than hear dishonoured. Cicero, after having
mentioned the great heroes of knowledge that recommended this divine
doctrine of the immortality of the soul, calls those small pretenders to
wisdom who declared against it, certain minute philosophers,[105] using
a diminutive even of the word "little," to express the despicable
opinion he had of them. The contempt he throws upon them in another
passage[106] is yet more remarkable, where, to show the mean thoughts he
entertains of them, he declares, he would rather be in the wrong with
Plato, than in the right with such company. There is indeed nothing in
the world so ridiculous as one of these grave philosophical
freethinkers, that hath neither passions nor appetites to gratify, no
heats of blood nor vigour of constitution that can turn his systems of
infidelity to his advantage, or raise pleasures out of them which are
inconsistent with the belief of a hereafter. One that has neither wit,
gallantry, mirth, nor youth, to indulge by these notions, but only a
poor, joyless, uncomfortable vanity of distinguishing himself from the
rest of mankind, is rather to be regarded as a mischievous lunatic,
than a mistaken philosopher. A chaste infidel, a speculative libertine,
is an animal that I should not believe to be in Nature, did I not
sometimes meet with this species of men, that plead for the indulgence
of their passions in the midst of a severe studious life, and talk
against the immortality of the soul over a dish of coffee.
I would fain ask a minute philosopher, what good he proposes to mankind
by the publishing of his doctrines? Will they make a man a better
citizen, or father of a family; a more endearing husband, friend, or
son? Will they enlarge his public or private virtues, or correct any of
his frailties or vices? What is there either joyful or glorious in such
opinions? Do they either refresh or enlarge our thoughts? Do they
contribute to the happiness, or raise the dignity of human nature? The
only good that I have ever heard pretended to, is, that they banish
terrors, and set the mind at ease. But whose terrors do they banish? It
is certain, if there were any strength in their arguments, they would
give great disturbance to minds that are influenced by virtue, honour,
and morality, and take from us the only comforts and supports of
affliction, sickness, and old age. The minds therefore which they set at
ease, are only those of impenitent criminals and malefactors, and which,
to the good of mankind, should be in perpetual terror and alarm.
I must confess, nothing is more usual than for a freethinker, in
proportion as the insolence of scepticism is abated in him by years and
knowledge, or humbled and beaten down by sorrow or sickness, to
reconcile himself to the general conceptions of reasonable creatures; so
that we frequently see the apostates turning from their revolt toward
the end of their lives, and employing the refuse of their parts in
promoting those truths which they had before endeavoured to invalidate.
The history of a gentleman in France is very well known, who was so
zealous a promoter of infidelity, that he had got together a select
company of disciples, and travelled into all parts of the kingdom to
make converts. In the midst of his fantastical success he fell sick, and
was reclaimed to such a sense of his condition, that after he had passed
some time in great agonies and horrors of mind, he begged those who had
the care of burying him, to dress his body in the habit of a Capuchin,
that the devil might not run away with it; and to do further justice
upon himself, desired them to tie a halter about his neck, as a mark of
that ignominious punishment, which in his own thoughts he had so justly
deserved.
I would not have persecution so far disgraced, as to wish these vermin
might be animadverted on by any legal penalties; though I think it would
be highly reasonable, that those few of them who die in the professions
of their infidelity, should have such tokens of infamy fixed upon them,
as might distinguish those bodies which are given up by the owners to
oblivion and putrefaction, from those which rest in hope, and shall rise
in glory. But at the same time that I am against doing them the honour
of the notice of our laws, which ought not to suppose there are such
criminals in being, I have often wondered how they can be tolerated in
any mixed conversations while they are venting these absurd opinions;
and should think, that if on any such occasion half a dozen of the most
robust Christians in the company would lead one of these gentlemen to a
pump, or convey him into a blanket, they would do very good service both
to Church and State. I do not know how the laws stand in this
particular; but I hope, whatever knocks, bangs or thumps might be given
with such an honest intention, would not be construed as a breach of the
peace. I daresay they would not be returned by the person who receives
them; for whatever these fools may say in the vanity of their hearts,
they are too wise to risk their lives upon the uncertainty of their
opinions.
When I was a young man about this town, I frequented the ordinary of the
Black Horse, in Holborn, where the person that usually presided at the
table was a rough old-fashioned gentleman, who, according to the custom
of those times, had been the major and preacher of a regiment. It
happened one day that a noisy young officer, bred in France, was venting
some new-fangled notions, and speaking, in the gaiety of his humour,
against the dispensations of Providence. The major at first only desired
him to talk more respectfully of one for whom all the company had an
honour; but finding him run on in his extravagance, began to reprimand
him after a more serious manner. "Young man," said he, "do not abuse
your Benefactor whilst you are eating His bread. Consider whose air you
breathe, whose presence you are in, and who it is that gave you the
power of that very speech which you make use of to His dishonour." The
young fellow, who thought to turn matters into a jest, asked him if he
was going to preach; but at the same time desired him to take care what
he said when he spoke to a man of honour. "A man of honour?" says the
major, "thou art an infidel and a blasphemer, and I shall use thee as
such." In short, the quarrel ran so high, that the major was desired to
walk out. Upon their coming into the garden, the old fellow advised his
antagonist to consider the place into which one pass might drive him;
but finding him grow upon him to a degree of scurrility, as believing
the advice proceeded from fear; "Sirrah," says he, "if a thunderbolt
does not strike thee dead before I come at thee, I shall not fail to
chastise thee for thy profaneness to thy Maker, and thy sauciness to His
servant." Upon this he drew his sword, and cried out with a loud voice,
"The sword of the Lord and of Gideon"; which so terrified his
antagonist, that he was immediately disarmed, and thrown upon his knees.
In this posture he begged his life; but the major refused to grant it,
before he had asked pardon for his offence in a short extemporary prayer
which the old gentleman dictated to him upon the spot, and which his
proselyte repeated after him in the presence of the whole ordinary, that
were now gathered about him in the garden.
[Footnote 104: In speaking of Collins' "Discourse of Free-Thinking"
(1713) in the _Guardian_ (No. 9), Steele says: "I cannot see any
possible interpretation to give this work, but a design to subvert and
ridicule the authority of scripture. The peace and tranquillity of the
nation, and regards even above those, are so much concerned in this
matter, that it is difficult to express sufficient sorrow for the
offender, or indignation against him."]
[Footnote 105: See the motto at the head of this paper.]
[Footnote 106: "Tusc. Disp." i. 17. Cicero calls those who differ from
Plato and Socrates "plebii omnes philosophi" (_ib._ i. 23).]