[270] See No. 83.
[271] In No. 58 of the _Female Tatler_ Thomas Baker insinuated that
Steele wrote the letter in No. 89 of the _Tatler_ himself.
The following advertisement is subjoined to _The General Postscript_,
No. 19 (Wednesday, November 9, 1709):
"Nick Doubt desires the public to take notice, that he did not bring
that letter to Basket-hilt's maid, that begins, 'Isaac, you seem a very
honest fellow;' and he's a double jackanapes that thinks he'd disturb
the squire's 'lucubrations' with any such impertinent messages."
No. 92. [STEELE.
From _Tuesday, Nov. 8_, to _Thursday, Nov. 10, 1709_.
Falsus honor juvat, et mendax infamia terret
Quem nisi mendosum et mendacem?
HOR., I Ep. xvi. 40.
_White's Chocolate-house, Nov. 9._
I know no manner of speaking so offensive as that of giving praise,
and closing it with an exception; which proceeds (where men do not
do it to introduce malice, and make calumny more effectual) from the
common error of considering man as a perfect creature. But if we
rightly examine things, we shall find, that there is a sort of economy
in Providence, that one shall excel where another is defective, in
order to make men more useful to each other, and mix them in society.
This man having this talent, and that man another, is as necessary
in conversation, as one professing one trade, and another another,
is beneficial in commerce. The happiest climate does not produce all
things; and it was so ordered, that one part of the earth should want
the product of another, for uniting mankind in a general correspondence
and good understanding. It is therefore want of good sense as well as
good nature, to say, Simplicius has a better judgment, but not so much
wit, as Latius; for that these have not each other's capacities, is
no more a diminution to either than if you should say, Simplicius is
not Latius, or Latius not Simplicius. The heathen world had so little
notion that perfection was to be expected amongst men, that among
them any one quality or endowment in an heroic degree made a god.
Hercules had strength; but it was never objected to him that he wanted
wit. Apollo presided over wit, and it was never asked whether he had
strength. We hear no exceptions against the beauty of Minerva, or the
wisdom of Venus. These wise heathens were glad to immortalise any one
serviceable gift, and overlook all imperfections in the person who
had it; but with us it is far otherwise, for we reject many eminent
virtues, if they are accompanied with one apparent weakness. The
reflecting after this manner, made me account for the strange delight
men take in reading lampoons and scandal, with which the age abounds,
and of which I receive frequent complaints. Upon mature consideration,
I find it is principally for this reason that the worst of mankind, the
libellers, receive so much encouragement in the world. The low race of
men take a secret pleasure in finding an eminent character levelled
to their condition by a report of its defects, and keep themselves in
countenance, though they are excelled in a thousand virtues, if they
believe they have in common with a great person any one fault. The
libeller falls in with this humour, and gratifies this baseness of
temper, which is naturally an enemy to extraordinary merit. It is from
this that libel and satire are promiscuously joined together in the
notions of the vulgar, though the satirist and libeller differ as much
as the magistrate and the murderer. In the consideration of human life,
the satirist never falls upon persons who are not glaringly faulty,
and the libeller on none but who are conspicuously commendable. Were I
to expose any vice in a good or great man, it should certainly be by
correcting it in some one where that crime was the most distinguishing
part of the character; as pages are chastised for the admonition of
princes.[272] When it is performed otherwise, the vicious are kept
in credit by placing men of merit in the same accusation. But all the
pasquils,[273] lampoons, and libels we meet with nowadays, are a sort
of playing with the four-and-twenty letters, and throwing them into
names and characters, without sense, truth, or wit. In this case, I am
in great perplexity to know whom they mean, and should be in distress
for those they abuse, if I did not see their judgment and ingenuity
in those they commend. This is the true way of examining a libel;
and when men consider, that no one man living thinks the better of
their heroes and patrons for the panegyric given them, none can think
themselves lessened by their invective. The hero or patron in a libel
is but a scavenger to carry off the dirt, and by that very employment
is the filthiest creature in the street. Dedications and panegyrics
are frequently ridiculous, let them be addressed where they will; but
at the front, or in the body of a libel, to commend a man, is saying
to the persons applauded, "My Lord, or Sir, I have pulled down all
men that the rest of the world think great and honourable, and here
is a clear stage; you may as you please be valiant or wise; you may
choose to be on the military or civil list; for there is no one brave
who commands, or just who has power: you may rule the world now it is
empty, which exploded you when it was full: I have knocked out the
brains of all whom mankind thought good for anything; and I doubt not
but you will reward that invention which found out the only expedient
to make your Lordship, or your Worship, of any consideration."
Had I the honour to be in a libel, and had escaped the approbation of
the author, I should look upon it exactly in this manner. But though
it is a thing thus perfectly indifferent, who is exalted or debased in
such performances, yet it is not so with relation to the authors of
them; therefore I shall, for the good of my country, hereafter take
upon me to punish these wretches. What is already passed, may die
away according to its nature, and continue in its present oblivion;
but for the future, I shall take notice of such enemies to honour and
virtue, and preserve them to immortal infamy. Their names shall give
fresh offence many ages hence, and be detested a thousand years after
the commission of their crime. It shall not avail, that these children
of infamy publish their works under feigned names, or under none at
all; for I am so perfectly well acquainted with the styles of all my
contemporaries, that I shall not fail of doing them justice, with their
proper names, and at their full length. Let therefore these miscreants
enjoy their present act of oblivion, and take care how they offend
hereafter. But to avert our eyes from such objects, it is methinks but
requisite to settle our opinion in the case of praise and blame; and
I believe, the only true way to cure that sensibility of reproach,
which is a common weakness with the most virtuous men, is to fix their
regard firmly upon only what is strictly true, in relation to their
advantage, as well as diminution. For if I am pleased with commendation
which I do not deserve, I shall from the same temper be concerned at
scandal I do not deserve. But he that can think of false applause with
as much contempt as false detraction, will certainly be prepared for
all adventures, and will become all occasions. Undeserved praise can
please only those who want merit, and undeserved reproach frighten
only those who want sincerity.[274] I have thought of this with so
much attention, that I fancy there can be no other method in nature
found for the cure of that delicacy which gives good men pain under
calumny, but placing satisfaction nowhere but in a just sense of their
own integrity, without regard to the opinion of others. If we have not
such a foundation as this, there is no help against scandal, but being
in obscurity, which to noble minds is not being at all. The truth of
it is, this love of praise dwells most in great and heroic spirits;
and those who best deserve it have generally the most exquisite relish
of it. Methinks I see the renowned Alexander, after a painful and
laborious march, amidst the heats of a parched soil and a burning
climate, sitting over the head of a fountain, and after a draught of
water, pronounce that memorable saying, "O Athenians! how much do I
suffer that you may speak well of me?" The Athenians were at that time
the learned of the world, and their libels against Alexander were
written as he was a professed enemy of their state: but how monstrous
would such invectives have appeared in Macedonians?
As love of reputation is a darling passion in great men, so the defence
of them in this particular is the business of every man of honour and
honesty. We should run on such an occasion (as if a public building was
on fire) to their relief; and all who spread or publish such detestable
pieces as traduce their merit, should be used like incendiaries. It is
the common cause of our country, to support the reputation of those who
preserve it against invaders; and every man is attacked in the person
of that neighbour who deserves well of him.
_From my own Apartment, Nov. 9._
The chat I had to-day at White's about fame and scandal, put me in mind
of a person who has often written to me unregarded, and has a very
moderate ambition in this particular. His name it seems is Charles
Lillie, and he recommends himself to my observation as one that sold
snuff next door to the Fountain Tavern, in the Strand, and was burnt
out when he began to have a reputation in his way.
"Mr. BICKERSTAFF,
"I suppose, through a hurry of business, you have either forgotten
me, or lost my last of this nature; which was, to beg the favour
of being advantageously exposed in your paper, chiefly for the
reputation of snuff. Be pleased to pardon this trouble, from,
"Sir,
Your very humble Servant,
C. L.
"I am a perfumer, at the corner of Beauford Buildings, in the
Strand."
This same Charles leaves it to me to say what I will of him, and I am
not a little pleased with the ingenuous manner of his address. Taking
snuff is what I have declared against; but as his Holiness the Pope
allows whoring for the taxes raised by the ladies of pleasure, so I,
to repair the loss of an unhappy trader, indulge all persons in that
custom who buy of Charles. There is something so particular in the
request of the man, that I shall send for him before me, and believe
I shall find he has a genius for baubles: if so, I shall, for aught I
know, at his shop, give licensed canes to those who are really lame,
and tubes to those who are unfeignedly short-sighted; and forbid all
others to vend the same.