[Footnote 1: very delightful]
[Footnote 2: John Ogilby, or Ogilvy, who died in 1676, aged 76, was
originally a dancing-master, then Deputy Master of the Revels in Dublin;
then, after the outbreak of the Irish Rebellion, a student of Latin and
Greek in Cambridge. Finally, he settled down as a cosmographer. He
produced translations of both Virgil and Homer into English verse. His
'Virgil', published in 1649, was handsomely printed and the first which
gave the entire works in English, nearly half a century before Dryden's
which appeared in 1697.
The translation of 'Juvenal' and 'Persius' by Dryden, with help of his
two sons, and of Congreve, Creech, Tate, and others, was first published
in 1693. Dryden translated Satires 1, 3, 6, 10, and 16 of Juvenal, and
the whole of Persius. His Essay on Satire was prefixed.
'Cassandra' and 'Cleopatra' were romances from the French of Gautier de
Costes, Seigneur de la Calprenède, who died in 1663. He published
'Cassandra' in 10 volumes in 1642, 'Cleopatra' in 12 volumes in 1656,
besides other romances. The custom was to publish these romances a
volume at a time. A pretty and rich widow smitten with the 'Cleopatra'
while it was appearing, married La Calprenède upon condition that he
finished it, and his promise to do so was formally inserted in the
marriage contract. The English translations of these French Romances
were always in folio. 'Cassandra', translated by Sir Charles Cotterell,
was published in 1652; 'Cleopatra' in 1668, translated by Robert
Loveday. 'Astraea' was a pastoral Romance of the days of Henri IV. by
Honoré D'Urfe, which had been translated by John Pyper in 1620, and was
again translated by a Person 'of Quality' in 1657. It was of the same
school as Sir Philip Sydney's 'Arcadia', first published after his death
by his sister Mary, Countess of Pembroke, in 1590, and from her, for
whom, indeed, it had been written, called the Countess of Pembroke's
Arcadia.
Sir Isaac Newton was living in the 'Spectator's' time. He died in 1727,
aged 85. John Locke had died in 1704. His 'Essay on the Human
Understanding' was first published in 1690. Sir William Temple had died
in 1699, aged 71.
The 'Grand Cyrus', by Magdeleine de Scudéri, was the most famous of the
French Romances of its day. The authoress, who died in 1701, aged 94,
was called the Sappho of her time. Cardinal Mazarin left her a pension
by his will, and she had a pension of two thousand livres from the king.
Her 'Grand Cyrus', published in 10 volumes in 1650, was translated (in
one volume, folio) in 1653. 'Clelia', presently afterwards included in
the list of Leonora's books, was another very popular romance by the
same authoress, published in 10 volumes, a few years later, immediately
translated into English by John Davies, and printed in the usual folio
form.
Dr. William Sherlock, who after some scruple about taking the oaths to
King William, did so, and was made Dean of St. Paul's, published his
very popular 'Practical Discourse concerning Death', in 1689. He died in
1707.
Father Nicolas Malebranche, in the 'Spectator's' time, was living in
enjoyment of his reputation as one of the best French writers and
philosophers. The foundations of his fame had been laid by his
'Recherche de la Vérité', of which the first volume appeared in 1673. An
English translation of it, by Thomas Taylor, was published (in folio) in
1694. He died in 1715, Aged 77.
Thomas D'Urfey was a licentious writer of plays and songs, whose tunes
Charles II. would hum as he leant on their writer's shoulder. His 'New
Poems, with Songs' appeared in 1690. He died in 1723, aged 95.
The 'New Atalantis' was a scandalous book by Mary de la Riviere Manley,
a daughter of Sir Roger Manley, governor of Guernsey. She began her
career as the victim of a false marriage, deserted and left to support
herself; became a busy writer and a woman of intrigue, who was living in
the 'Spectator's' time, and died in 1724, in the house of Alderman
Barber, with whom she was then living. Her 'New Atalantis', published in
1709, was entitled 'Secret Memoirs and Manners of several Persons of
Quality of both sexes, from the New Atalantis, an Island in the
Mediterranean.' Under feigned names it especially attacked members of
Whig families, and led to proceedings for libel.
La Ferte was a dancing master of the days of the 'Spectator', who in
Nos. 52 and 54 advertised his School
'in Compton Street, Soho, over against St. Ann's Church Back-door,'
adding that, 'at the desire of several gentlemen in the City,' he
taught dancing on Tuesdays and Thursdays in the neighhourhood of the
Royal Exchange.]
[Footnote 3: that]
* * * * *
No. 38. Friday, April 13, 1711. Steele.
'Cupias non placuisse nimis.'
Mart.
A Late Conversation which I fell into, gave me an Opportunity of
observing a great deal of Beauty in a very handsome Woman, and as much
Wit in an ingenious Man, turned into Deformity in the one, and Absurdity
in the other, by the meer Force of Affectation. The Fair One had
something in her Person upon which her Thoughts were fixed, that she
attempted to shew to Advantage in every Look, Word, and Gesture. The
Gentleman was as diligent to do Justice to his fine Parts, as the Lady
to her beauteous Form: You might see his Imagination on the Stretch to
find out something uncommon, and what they call bright, to entertain
her; while she writhed her self into as many different Postures to
engage him. When she laughed, her Lips were to sever at a greater
Distance than ordinary to shew her Teeth: Her Fan was to point to
somewhat at a Distance, that in the Reach she may discover the Roundness
of her Arm; then she is utterly mistaken in what she saw, falls back,
smiles at her own Folly, and is so wholly discomposed, that her Tucker
is to be adjusted, her Bosom exposed, and the whole Woman put into new
Airs and Graces. While she was doing all this, the Gallant had Time to
think of something very pleasant to say next to her, or make some unkind
Observation on some other Lady to feed her Vanity. These unhappy Effects
of Affectation, naturally led me to look into that strange State of Mind
which so generally discolours the Behaviour of most People we meet with.
The learned Dr. _Burnet_, [1] in his Theory of the Earth, takes Occasion
to observe, That every Thought is attended with Consciousness and
Representativeness; the Mind has nothing presented to it but what is
immediately followed by a Reflection or Conscience, which tells you
whether that which was so presented is graceful or unbecoming. This Act
of the Mind discovers it self in the Gesture, by a proper Behaviour in
those whose Consciousness goes no further than to direct them in the
just Progress of their present Thought or Action; but betrays an
Interruption in every second Thought, when the Consciousness is employed
in too fondly approving a Man's own Conceptions; which sort of
Consciousness is what we call Affectation.
As the Love of Praise is implanted in our Bosoms as a strong Incentive
to worthy Actions, it is a very difficult Task to get above a Desire of
it for things that should be wholly indifferent. Women, whose Hearts are
fixed upon the Pleasure they have in the Consciousness that they are the
Objects of Love and Admiration, are ever changing the Air of their
Countenances, and altering the Attitude of their Bodies, to strike the
Hearts of their Beholders with new Sense of their Beauty. The dressing
Part of our Sex, whose Minds are the same with the sillyer Part of the
other, are exactly in the like uneasy Condition to be regarded for a
well-tied Cravat, an Hat cocked with an unusual Briskness, a very
well-chosen Coat, or other Instances of Merit, which they are impatient
to see unobserved.
But this apparent Affectation, arising from an ill-governed
Consciousness, is not so much to be wonder'd at in such loose and
trivial Minds as these: But when you see it reign in Characters of Worth
and Distinction, it is what you cannot but lament, not without some
Indignation. It creeps into the Heart of the wise Man, as well as that
of the Coxcomb. When you see a Man of Sense look about for Applause, and
discover an itching Inclination to be commended; lay Traps for a little
Incense, even from those whose Opinion he values in nothing but his own
Favour; Who is safe against this Weakness? or who knows whether he is
guilty of it or not? The best Way to get clear of such a light Fondness
for Applause, is to take all possible Care to throw off the Love of it
upon Occasions that are not in themselves laudable; but, as it appears,
we hope for no Praise from them. Of this Nature are all Graces in Mens
Persons, Dress and bodily Deportment; which will naturally be winning
and attractive if we think not of them, but lose their Force in
proportion to our Endeavour to make them such.
When our Consciousness turns upon the main Design of Life, and our
Thoughts are employed upon the chief Purpose either in Business or
Pleasure, we shall never betray an Affectation, for we cannot be guilty
of it: But when we give the Passion for Praise an unbridled Liberty, our
Pleasure in little Perfections, robs us of what is due to us for great
Virtues and worthy Qualities. How many excellent Speeches and honest
Actions are lost, for want of being indifferent where we ought? Men are
oppressed with regard to their Way of speaking and acting; instead of
having their Thought bent upon what they should do or say, and by that
Means bury a Capacity for great things, by their fear of failing in
indifferent things. This, perhaps, cannot be called Affectation; but it
has some Tincture of it, at least so far, as that their Fear of erring
in a thing of no Consequence, argues they would be too much pleased in
performing it.
It is only from a thorough Disregard to himself in such Particulars,
that a Man can act with a laudable Sufficiency: His Heart is fixed upon
one Point in view; and he commits no Errors, because he thinks nothing
an Error but what deviates from that Intention.
The wild Havock Affectation makes in that Part of the World which should
be most polite, is visible where ever we turn our Eyes: It pushes Men
not only into Impertinencies in Conversation, but also in their
premeditated Speeches. At the Bar it torments the Bench, whose Business
it is to cut off all Superfluities in what is spoken before it by the
Practitioner; as well as several little Pieces of Injustice which arise
from the Law it self. I have seen it make a Man run from the Purpose
before a Judge, who was, when at the Bar himself, so close and logical a
Pleader, that with all the Pomp of Eloquence in his Power, he never
spoke a Word too much. [2]
It might be born even here, but it often ascends the Pulpit it self; and
the Declaimer, in that sacred Place, is frequently so impertinently
witty, speaks of the last Day it self with so many quaint Phrases, that
there is no Man who understands Raillery, but must resolve to sin no
more: Nay, you may behold him sometimes in Prayer for a proper Delivery
of the great Truths he is to utter, humble himself with so very well
turned Phrase, and mention his own Unworthiness in a Way so very
becoming, that the Air of the pretty Gentleman is preserved, under the
Lowliness of the Preacher.
I shall end this with a short Letter I writ the other Day to a very
witty Man, over-run with the Fault I am speaking of.
Dear SIR,
'I Spent some Time with you the other Day, and must take the Liberty
of a Friend to tell you of the unsufferable Affectation you are guilty
of in all you say and do. When I gave you an Hint of it, you asked me
whether a Man is to be cold to what his Friends think of him? No; but
Praise is not to be the Entertainment of every Moment: He that hopes
for it must be able to suspend the Possession of it till proper
Periods of Life, or Death it self. If you would not rather be
commended than be Praiseworthy, contemn little Merits; and allow no
Man to be so free with you, as to praise you to your Face. Your Vanity
by this Means will want its Food. At the same time your Passion for
Esteem will be more fully gratified; Men will praise you in their
Actions: Where you now receive one Compliment, you will then receive
twenty Civilities. Till then you will never have of either, further
than