[133] Philotas, son of Parmenion, was one of the generals of Alexander
the Great. He was arrested for treason, made a confession under
torture, and was stoned before the troops. Jean Reinhold de Patkul
(1660-1707), a Livonian nobleman in disgrace at the Swedish Court,
found his way to King Augustus, in Poland, and was charged with
having instigated that monarch to attack Livonia. When a treaty of
peace was drawn up, Charles XII. made the surrender of Patkul one of
the conditions; and after much delay he was handed over to General
Meyerfeldt, and broken upon the wheel in October 1707. In the _Review_
for August 20, 1709, Defoe criticised the conduct of Charles XII. in
this matter, and said that since his barbarous action he had had no
success. He paid dear for the blood of Patkul.
[134] This article is printed in Scott's edition of Swift's Works.
[135] See No. 67.
[136] See No. 39.
[137] "Why, let the stricken deer go weep" ("Hamlet," act iii. sc. 2,
l. 282.)
[138] See No. 63.
[139] _Cf._ No. 47.
[140] See No. 19.
[141] "Julius Cæsar," act iv. sc. 3.
[142] Steevens brought forward the fact that the author of the _Tatler_
here quotes from Davenant's alteration of Shakespeare's play as an
argument to prove how little Shakespeare was read. De Quincey made
some excellent remarks on this subject in his "Life of Shakespeare."
("Encyclopædia Britannica," 7th ed.)
[143] "How scaped I killing when I crossed you so?" ("Julius Cæsar,"
act iv. sc. 3.)
[144] _Ars Poetica_, 102.
[145] "There is no criticism of Shakespeare in that day at all
comparable to this of Steele's, at the outset and to the close of the
_Tatler_. With no set analysis or fine-spun theory, but dropped only
here and there, and from time to time with a careless grace, it is yet
of the subtlest discrimination.... He ranks him as high in philosophy
as in poetry, and in the ethics of human life and passion quotes his
authority as supreme. None but Steele then thought of criticising him
in that strain." (Forster.)
[146] Clement XI.
[147] Virgil, "Æneid," ii. 145.
[148] See No. 56, &c.
[149] "The Grounds and Occasion of the Contempt of the Clergy and
Religion Inquired into" was published by Dr. John Eachard in 1670.
No. 69. [STEELE.
From _Thursday, Sept. 15_, to _Saturday, Sept. 17, 1709_.
----Quid oportet
Nos facere, a vulgo longe latèque remotos?
HOR., 1 Sat. vi. 18.
_From my own Apartment, Sept. 16._
It is, as far as it relates to our present being, the great end of
education to raise ourselves above the vulgar; but what is intended by
the vulgar, is not, methinks, enough understood. In me, indeed, that
word raises a quite different idea from what it usually does in others;
but perhaps that proceeds from my being old, and beginning to want the
relish of such satisfactions as are the ordinary entertainment of men.
However, such as my opinion is in this case, I will speak it; because
it is possible that turn of thought may be received by others, who may
reap as much tranquillity from it as I do myself. It is to me a very
great meanness, and something much below a philosopher, which is what I
mean by a gentleman, to rank a man among the vulgar for the condition
of life he is in, and not according to his behaviour, his thoughts
and sentiments, in that condition. For if a man be loaded with riches
and honours, and in that state of life has thoughts and inclinations
below the meanest artificer; is not such an artificer, who within his
power is good to his friends, moderate in his demands for his labour,
and cheerful in his occupation, very much superior to him who lives
for no other end but to serve himself, and assumes a preference in
all his words and actions to those who act their part with much more
grace than himself? Epictetus has made use of the similitude of a
stage-play to human life with much spirit. "It is not," says he, "to be
considered among the actors, who is prince, or who is beggar, but who
acts prince or beggar best."[150] The circumstance of life should not
be that which gives us place, but our behaviour in that circumstance
is what should be our solid distinction. Thus, a wise man should think
no man above him or below him, any further than it regards the outward
order and discipline of the world: for if we take too great an idea
of the eminence of our superiors, or subordination of our inferiors,
it will have an ill effect upon our behaviour to both. But he who
thinks no man above him but for his virtue, none below him but for his
vice, can never be obsequious or assuming in a wrong place, but will
frequently emulate men in rank below him, and pity those above him.
This sense of mankind is so far from a levelling principle, that it
only sets us upon a true basis of distinction, and doubles the merit
of such as become their condition. A man in power, who can, without
the ordinary prepossessions which stop the way to the true knowledge
and service of mankind, overlook the little distinctions of fortune,
raise obscure merit, and discountenance successful indesert,[151]
has, in the minds of knowing men, the figure of an angel rather than
a man, and is above the rest of men in the highest character he can
be, even that of their benefactor. Turning my thoughts as I was taking
my pipe this evening after this manner, it was no small delight to me
to receive advice from Felicia,[152] that Eboracensis was appointed a
governor of one of their plantations.[153] As I am a great lover of
mankind, I took part in the happiness of that people who were to be
governed by one of so great humanity, justice, and honour. Eboracensis
has read all the schemes which writers have formed of government and
order, and been long conversant with men who have the reins in their
hands; so that he can very well distinguish between chimerical and
practical politics. It is a great blessing (when men have to deal with
such different characters in the same species as those of free-men
and slaves) that they who command have a just sense of human nature
itself, by which they can temper the haughtiness of the master, and
soften the servitude of the slave. "Hæ tibi erunt artes."[154] This is
the notion with which those of the plantation receive Eboracensis: and
as I have cast his nativity, I find it will be a record made of this
person's administrations; and on that part of the shore from whence he
embarks to return from his government, there will be a monument with
these words: "Here the people wept, and took leave of Eboracensis, the
first governor our mother Felicia sent, who, during his command here,
believed himself her subject."
_White's Chocolate-house, Sept. 16._
The following letter wants such sudden despatch, that all things else
must wait for this time.
"SIR,
_Sept. 13, equal day and night._
"There are two ladies, who, having a good opinion of your taste
and judgment, desire you to make use of them in the following
particular, which perhaps you may allow very particular. The two
ladies before mentioned have a considerable time since contracted
a more sincere and constant friendship than their adversaries the
men will allow consistent with the frailty of female nature; and
being from a long acquaintance convinced of the perfect agreement
of their tempers, have thought upon an expedient to prevent their
separation, and cannot think any so effectual (since it is common
for love to destroy friendship) as to give up both their liberties
to the same person in marriage. The gentleman they have pitched
upon, is neither well-bred nor agreeable, his understanding
moderate, and his person never designed to charm women; but
having so much self-interest in his nature, as to be satisfied
with making double contracts, upon condition of receiving double
fortunes; and most men being so far sensible of the uneasiness
that one woman occasions, they think him for these reasons
the most likely person of their acquaintance to receive these
proposals. Upon all other accounts, he is the last man either of
them would choose, yet for this preferable to all the rest. They
desire to know your opinion the next post, resolving to defer
further proceeding, till they have received it. I am, Sir,
"Your unknown, unthought-of,
Humble Servant,
BRIDGET EITHERSIDE."
#/
This is very extraordinary, and much might be objected by me,
who am something of a civilian, to the case of two marrying the
same man; but these ladies are, I perceive, free-thinkers, and
therefore I shall speak only to the prudential part of this design,
merely as a philosopher, without entering into the merit of it in
the ecclesiastical or civil law. These constant friends, Piledea
and Orestea, are at a loss to preserve their friendship from the
encroachments of love, for which end they have resolved upon a fellow
who cannot be the object of affection or esteem to either, and
consequently cannot rob one of the place each has in her friend's
heart. But in all my reading (and I have read all that the sages in
love have written), I have found the greatest danger in jealousy. The
ladies indeed, to avoid this passion, choose a sad fellow; but if they
would be advised by me, they had better have each their worthless
man; otherwise, he that was despicable while he was indifferent to
them, will become valuable when he seems to prefer one to the other.
I remember in the history of Don Quixote of the Manca, there is a
memorable passage which opens to us the weakness of our nature in
such particulars. The Don falls into discourse with a gentleman[155]
whom he calls the Knight of the Green Cassock, and is invited to his
house. When he comes there, he runs into discourse and panegyric upon
the economy, the government and order of his family, the education of
his children; and lastly, on the singular wisdom of him who disposed
things with that exactness. The gentleman makes a soliloquy to himself,
"Oh irresistible power of flattery! Though I know this is a madman, I
cannot help being taken with his applause."
The ladies will find this much more true in the case of their lover;
and the woman he most likes, will certainly be more pleased; she whom
he flights, more offended, than she can imagine before she has tried.
Now I humbly propose, that they both marry coxcombs whom they are
sure they cannot like, and then they may be pretty secure against the
change of affection, which they fear; and by that means, preserving the
temperature under which they now write, enjoy during life, "equal day
and night."
_St. James's Coffee-house, Sept. 16._
There is no manner of news; but people now spend their time in
coffee-houses in reflections upon the particulars of the late glorious
day,[156] and collecting the several parts of the action, as they are
produced in letters from private hands, or notices given to us by
accounts in public papers. A pleasant gentleman, alluding to the great
fences through which we pierced, said this evening, "The French thought
themselves on the right side of the hedge, but it proved otherwise."
Mr. Kidney, who has long conversed with, and filled tea for the most
consummate politicians, was pleased to give me an account of this piece
of ribaldry, and desired me on that occasion to write a whole paper
on the subject of valour, and explain how that quality, which must be
possessed by whole armies, is so highly preferable in one man rather
than another, and how the same actions are but mere acts of duty in
some, and instances of the most heroic virtue in others. He advised me
not to fail in this discourse to mention the gallantry of the Prince
of Nassau in this last engagement, who (when a battalion made a halt
in the face of the enemy) snatched the colours out of the hands of the
ensign, and planted them just before the line of the enemy, calling to
that battalion to take care of their colours, if they had no regard to
him. Mr. Kidney has my promise to obey him in this particular on the
first occasion that offers.
* * * * *
Mr. Bickerstaff is now compiling exact accounts of the pay of the
militia, and the commission officers under the respective Lieutenancies
of Great Britain: in the first place, of those of London and
Westminster; and in regard that there are no common soldiers, but all
house-keepers, or representatives of house-keepers in these bodies,
the sums raised by the officers shall be looked into, and their
fellow-soldiers, or rather fellow-travellers from one part of the
town to the other, not defrauded of the ten pounds allowed for the
subsistence of the troops.
Whereas not very long since, at a tavern between Fleet Bridge and
Charing Cross, some certain polite gentlemen thought fit to perform
the bacchanalian exercises of devotion, by dancing without clothes on,
after the manner of the pre-Adamites; this is to certify those persons,
that there is no manner of wit or humour in the said practice, and that
the beadles of the parish are to be at their next meeting, where it is
to be examined, whether they are arrived at want of feeling, as well as
want of shame.
Whereas a chapel clerk was lately taken in a garret on a flock-bed
with two of the fair sex, who are usually employed in sifting cinders;
this is to let him know, that if he persists in being a scandal both
to laity and clergy (as being as it were both and neither), the names
of the nymphs who were with him shall be printed; therefore he is
desired, as he tenders the reputation of his ladies, to repent.
Mr. Bickerstaff has received information, that an eminent and noble
preacher in the chief congregation of Great Britain, for fear of being
thought guilty of presbyterian fervency and extemporary prayer, lately
read his, before sermon; but the same advices acknowledging that he
made the congregation large amends by the shortness of his discourse,
it is thought fit to make no further observation upon it.[157]