[Footnote 1: Dryden's play of 'Sir Martin Mar-all' was produced in 1666.
It was entered at Stationers' Hall as by the duke of Newcastle, but
Dryden finished it. In Act 5 the foolish Sir Martin appears at a window
with a lute, as if playing and singing to Millicent, his mistress, while
his man Warner plays and sings. Absorbed in looking at the lady, Sir
Martin foolishly goes on opening and shutting his mouth and fumbling on
the lute after the man's song, a version of Voiture's 'L'Amour sous sa
Loi', is done. To which Millicent says,
'A pretty-humoured song--but stay, methinks he plays and sings still,
and yet we cannot hear him--Play louder, Sir Martin, that we may have
the Fruits on't.']
[Footnote 2: Handel had been met in Hanover by English noblemen who
invited him to England, and their invitation was accepted by permission
of the elector, afterwards George I., to whom he was then Chapel-master.
Immediately upon Handel's arrival in England, in 1710, Aaron Hill, who
was directing the Haymarket Theatre, bespoke of him an opera, the
subject being of Hill's own devising and sketching, on the story of
Rinaldo and Armida in Tasso's 'Jerusalem Delivered'. G. Rossi wrote the
Italian words. 'Rinaldo', brought out in 1711, on the 24th of February,
had a run of fifteen nights, and is accounted one of the best of the 35
operas composed by Handel for the English stage. Two airs in it, 'Cara
sposa' and 'Lascia ch'io pianga' (the latter still admired as one of the
purest expressions of his genius), made a great impression. In the same
season the Haymarket produced 'Hamlet' as an opera by Gasparini, called
'Ambleto', with an overture that had four movements ending in a jig. But
as was Gasparini so was Handel in the ears of Addison and Steele. They
recognized in music only the sensual pleasure that it gave, and the
words set to music for the opera, whatever the composer, were then, as
they have since been, almost without exception, insults to the
intellect.]
[Footnote 3: Addison's spelling, which is as good as ours, represents
what was the true and then usual pronunciation of the name of Haendel.]
[Footnote 4: The Pied Piper of Hamelin (i.e. Hameln).
'Hamelin town's in Brunswick,
By famous Hanover city;
The river Weser, deep and wide,
Washes its wall on the southern side.'
The old story has been annexed to English literature by the genius of
Robert Browning.]
[Footnote 5: Evelyn, in the preface to his translation of Quintinye's
'Complete Gardener' (1701), says that the nursery of Messrs. London and
Wise far surpassed all the others in England put together. It exceeded
100 acres in extent. George London was chief gardener first to William
and Mary, then to Queen Anne. London and Wise's nursery belonged at this
time to a gardener named Swinhoe, but kept the name in which it had
become famous.]
* * * * *
No. 6. Wednesday, March 7, 1711. Steele.
'Credebant hoc grande Nefas, et Morte piandum,
Si Juvenis Vetulo non assurrexerat ...'
Juv.
I know no Evil under the Sun so great as the Abuse of the Understanding,
and yet there is no one Vice more common. It has diffus'd itself through
both Sexes, and all Qualities of Mankind; and there is hardly that
Person to be found, who is not more concerned for the Reputation of Wit
and Sense, than Honesty and Virtue. But this unhappy Affectation of
being Wise rather than Honest, Witty than Good-natur'd, is the Source of
most of the ill Habits of Life. Such false Impressions are owing to the
abandon'd Writings of Men of Wit, and the awkward Imitation of the rest
of Mankind.
For this Reason, Sir ROGER was saying last Night, that he was of Opinion
that none but Men of fine Parts deserve to be hanged. The Reflections of
such Men are so delicate upon all Occurrences which they are concern'd
in, that they should be expos'd to more than ordinary Infamy and
Punishment, for offending against such quick Admonitions as their own
Souls give them, and blunting the fine Edge of their Minds in such a
Manner, that they are no more shock'd at Vice and Folly, than Men of
slower Capacities. There is no greater Monster in Being, than a very ill
Man of great Parts: He lives like a Man in a Palsy, with one Side of him
dead. While perhaps he enjoys the Satisfaction of Luxury, of Wealth, of
Ambition, he has lost the Taste of Good-will, of Friendship, of
Innocence. _Scarecrow_, the Beggar in _Lincoln's-Inn-Fields_, who
disabled himself in his Right Leg, and asks Alms all Day to get himself
a warm Supper and a Trull at Night, is not half so despicable a Wretch
as such a Man of Sense. The Beggar has no Relish above Sensations; he
finds Rest more agreeable than Motion; and while he has a warm Fire and
his Doxy, never reflects that he deserves to be whipped. Every Man who
terminates his Satisfaction and Enjoyments within the Supply of his own
Necessities and Passions, is, says Sir Roger, in my Eye as poor a Rogue
as _Scarecrow_. But, continued he, for the loss of publick and private
Virtue we are beholden to your Men of Parts forsooth; it is with them no
matter what is done, so it is done with an Air. But to me who am so
whimsical in a corrupt Age as to act according to Nature and Reason, a
selfish Man in the most shining Circumstance and Equipage, appears in
the same Condition with the Fellow above-mentioned, but more
contemptible in Proportion to what more he robs the Publick of and
enjoys above him. I lay it down therefore for a Rule, That the whole Man
is to move together; that every Action of any Importance is to have a
Prospect of publick Good; and that the general Tendency of our
indifferent Actions ought to be agreeable to the Dictates of Reason, of
Religion, of good Breeding; without this, a Man, as I have before
hinted, is hopping instead of walking, he is not in his entire and
proper Motion.
While the honest Knight was thus bewildering himself in good Starts, I
look'd intentively upon him, which made him I thought collect his Mind a
little. What I aim at, says he, is, to represent, That I am of Opinion,
to polish our Understandings and neglect our Manners is of all things
the most inexcusable. Reason should govern Passion, but instead of that,
you see, it is often subservient to it; and, as unaccountable as one
would think it, a wise Man is not always a good Man. This Degeneracy is
not only the Guilt of particular Persons, but also at some times of a
whole People; and perhaps it may appear upon Examination, that the most
polite Ages are the least virtuous. This may be attributed to the Folly
of admitting Wit and Learning as Merit in themselves, without
considering the Application of them. By this Means it becomes a Rule not
so much to regard what we do, as how we do it. But this false Beauty
will not pass upon Men of honest Minds and true Taste. Sir _Richard
Blackmore_ says, with as much good Sense as Virtue, _It is a mighty
Dishonour and Shame to employ excellent Faculties and abundance of Wit,
to humour and please Men in their Vices and Follies. The great Enemy of
Mankind, notwithstanding his Wit and Angelick Faculties, is the most
odious Being in the whole Creation_. He goes on soon after to say very
generously, That he undertook the writing of his Poem _to rescue the
Muses out of the Hands of Ravishers, to restore them to their sweet and
chaste Mansions, and to engage them in an _Employment suitable to their
Dignity_. [1] This certainly ought to be the Purpose of every man who
appears in Publick; and whoever does not proceed upon that Foundation,
injures his Country as fast as he succeeds in his Studies. When Modesty
ceases to be the chief Ornament of one Sex, and Integrity of the other,
Society is upon a wrong Basis, and we shall be ever after without Rules
to guide our Judgment in what is really becoming and ornamental. Nature
and Reason direct one thing, Passion and Humour another: To follow the
Dictates of the two latter, is going into a Road that is both endless
and intricate; when we pursue the other, our Passage is delightful, and
what we aim at easily attainable.
I do not doubt but _England_ is at present as polite a Nation as any in
the World; but any Man who thinks can easily see, that the Affectation
of being gay and in fashion has very near eaten up our good Sense and
our Religion. Is there anything so just, as that Mode and Gallantry
should be built upon exerting ourselves in what is proper and agreeable
to the Institutions of Justice and Piety among us? And yet is there
anything more common, than that we run in perfect Contradiction to them?
All which is supported by no other Pretension, than that it is done with
what we call a good Grace.
Nothing ought to be held laudable or becoming, but what Nature it self
should prompt us to think so. Respect to all kind of Superiours is
founded methinks upon Instinct; and yet what is so ridiculous as Age? I
make this abrupt Transition to the Mention of this Vice more than any
other, in order to introduce a little Story, which I think a pretty
Instance that the most polite Age is in danger of being the most
vicious.
'It happen'd at _Athens_, during a publick Representation of some Play
exhibited in honour of the Common-wealth that an old Gentleman came
too late for a Place suitable to his Age and Quality. Many of the
young Gentlemen who observed the Difficulty and Confusion he was in,
made Signs to him that they would accommodate him if he came where
they sate: The good Man bustled through the Crowd accordingly; but
when he came to the Seats to which he was invited, the Jest was to sit
close, and expose him, as he stood out of Countenance, to the whole
Audience. The Frolick went round all the Athenian Benches. But on
those Occasions there were also particular Places assigned for
Foreigners: When the good Man skulked towards the Boxes appointed for
the _Lacedemonians_, that honest People, more virtuous than polite,
rose up all to a Man, and with the greatest Respect received him among
them. The _Athenians_ being suddenly touched with a Sense of the
_Spartan_ Virtue, and their own Degeneracy, gave a Thunder of
Applause; and the old Man cry'd out, _The_ Athenians _understand what
is good, but the_ Lacedemonians _practise it_.'