[Footnote 1: Or Henry Martyn.]
[Footnote 2: In No. 180.]
[Footnote 3: [Greek: pleón haemisi panta]]
[Footnote 4: A new edition of Sir W. Petty's 'Essays in Political
Arithmetic' had just appeared.]
* * * * *
No. 201. Saturday, October 20, 1711. Addison.
'Religentem esse oportet, Religiosum nefas.'
Incerti Autoris apud Aul. Gell.
It is of the last Importance to season the Passions of a Child with
Devotion, which seldom dies in a Mind that has received an early
Tincture of it. Though it may seem extinguished for a while by the Cares
of the World, the Heats of Youth, or the Allurements of Vice, it
generally breaks out and discovers it self again as soon as Discretion,
Consideration, Age, or Misfortunes have brought the Man to himself. The
Fire may be covered and overlaid, but cannot be entirely quenched and
smothered.
A State of Temperance, Sobriety, and Justice, without Devotion, is a
cold, lifeless, insipid Condition of Virtue; and is rather to be styled
Philosophy than Religion. Devotion opens the Mind to great Conceptions,
and fills it with more sublime Ideas than any that are to be met with in
the most exalted Science; and at the same time warms and agitates the
Soul more than sensual Pleasure.
It has been observed by some Writers, that Man is more distinguished
from the Animal World by Devotion than by Reason, as several Brute
Creatures discover in their Actions something like a faint Glimmering of
Reason, though they betray in no single Circumstance of their Behaviour
any Thing that bears the least Affinity to Devotion. It is certain, the
Propensity of the Mind to Religious Worship; the natural Tendency of the
Soul to fly to some Superior Being for Succour in Dangers and
Distresses, the Gratitude to an invisible Superintendent [which [1]]
rises in us upon receiving any extraordinary and unexpected good
Fortune; the Acts of Love and Admiration with which the Thoughts of Men
are so wonderfully transported in meditating upon the Divine
Perfections, and the universal Concurrence of all the Nations under
Heaven in the great Article of Adoration, plainly shew that Devotion or
Religious Worship must be the Effect of Tradition from some first
Founder of Mankind, or that it is conformable to the Natural Light of
Reason, or that it proceeds from an Instinct implanted in the Soul it
self. For my part, I look upon all these to be the concurrent Causes,
but which ever of them shall be assigned as the Principle of Divine
Worship, it manifestly points to a Supreme Being as the first Author of
it.
I may take some other Opportunity of considering those particular Forms
and Methods of Devotion which are taught us by Christianity, but shall
here observe into what Errors even this Divine Principle may sometimes
lead us, when it is not moderated by that right Reason which was given
us as the Guide of all our Actions.
The two great Errors into which a mistaken Devotion may betray us, are
Enthusiasm and Superstition.
There is not a more melancholy Object than a Man who has his Head turned
with Religious Enthusiasm. A Person that is crazed, tho' with Pride or
Malice, is a Sight very mortifying to Human Nature; but when the
Distemper arises from any indiscreet Fervours of Devotion, or too
intense an Application of the Mind to its mistaken Duties, it deserves
our Compassion in a more particular Manner. We may however learn this
Lesson from it, that since Devotion it self (which one would be apt to
think could not be too warm) may disorder the Mind, unless its Heats are
tempered with Caution and Prudence, we should be particularly careful to
keep our Reason as cool as possible, and to guard our selves in all
Parts of Life against the Influence of Passion, Imagination, and
Constitution.
Devotion, when it does not lie under the Check of Reason, is very apt to
degenerate into Enthusiasm. When the Mind finds herself very much
inflamed with her Devotions, she is too much inclined to think they are
not of her own kindling, but blown up by something Divine within her. If
she indulges this Thought too far, and humours the growing Passion, she
at last flings her self into imaginary Raptures and Extasies; and when
once she fancies her self under the Influence of a Divine Impulse, it is
no Wonder if she slights Human Ordinances, and refuses to comply with
any established Form of Religion, as thinking her self directed by a
much superior Guide.
As Enthusiasm is a kind of Excess in Devotion, Superstition is the
Excess not only of Devotion, but of Religion in general, according to an
old Heathen Saying, quoted by _Aulus Gellius_, _Religentem esse oportet,
Religiosum nefas_; A Man should be Religious, not Superstitious: For as
the Author tells us, _Nigidius_ observed upon this Passage, that the
_Latin_ Words which terminate in _osus_ generally imply vicious
Characters, and the having of any Quality to an Excess. [2]
An Enthusiast in Religion is like an obstinate Clown, a Superstitious
Man like an insipid Courtier. Enthusiasm has something in it of Madness,
Superstition of Folly. Most of the Sects that fall short of the Church
of _England_ have in them strong Tinctures of Enthusiasm, as the _Roman_
Catholick Religion is one huge overgrown Body of childish and idle
Superstitions.
The _Roman_ Catholick Church seems indeed irrecoverably lost in this
Particular. If an absurd Dress or Behaviour be introduced in the World,
it will soon be found out and discarded: On the contrary, a Habit or
Ceremony, tho' never so ridiculous, [which [3]] has taken Sanctuary in
the Church, sticks in it for ever. A _Gothic_ Bishop perhaps, thought it
proper to repeat such a Form in such particular Shoes or Slippers;
another fancied it would be very decent if such a Part of publick
Devotions were performed with a Mitre on his Head, and a Crosier in his
Hand: To this a Brother _Vandal_, as wise as the others, adds an antick
Dress, which he conceived would allude very aptly to such and such
Mysteries, till by Degrees the whole Office [has] degenerated into an
empty Show.
Their Successors see the Vanity and Inconvenience of these Ceremonies;
but instead of reforming, perhaps add others, which they think more
significant, and which take Possession in the same manner, and are never
to be driven out after they have been once admitted. I have seen the
Pope officiate at St. _Peter's_ where, for two Hours together, he was
busied in putting on or off his different Accoutrements, according to
the different Parts he was to act in them.
Nothing is so glorious in the Eyes of Mankind, and ornamental to Human
Nature, setting aside the infinite Advantages [which [4]] arise from it,
as a strong, steady masculine Piety; but Enthusiasm and Superstition are
the Weaknesses of human Reason, that expose us to the Scorn and Derision
of Infidels, and sink us even below the Beasts that perish.
Idolatry may be looked upon as another Error arising from mistaken
Devotion; but because Reflections on that Subject would be of no use to
an _English_ Reader, I shall not enlarge upon it.
[Footnote 1: that]
[Footnote 2: Noct. Att., Bk. iv. ch. 9.]
[Footnote 3: that]
[Footnote 4: that]
* * * * *
No. 202. Monday, October 22, 1711. Steele.
'Sæpe decem vitiis instructior odit et horret.'
Hor.
The other Day as I passed along the Street, I saw a sturdy Prentice-Boy
Disputing with an Hackney-Coachman; and in an Instant, upon some Word of
Provocation, throw off his Hat and [Cut-Periwig, [1]] clench his Fist,
and strike the Fellow a Slap on the Face; at the same time calling him
Rascal, and telling him he was a Gentleman's Son. The young Gentleman
was, it seems, bound to a Blacksmith; and the Debate arose about Payment
for some Work done about a Coach, near which they Fought. His Master,
during the Combat, was full of his Boy's Praises; and as he called to
him to play with his Hand and Foot, and throw in his Head, he made all
us who stood round him of his Party, by declaring the Boy had very good
Friends, and he could trust him with untold Gold. As I am generally in
the Theory of Mankind, I could not but make my Reflections upon the
sudden Popularity which was raised about the Lad; and perhaps, with my
Friend _Tacitus_, fell into Observations upon it, which were too great
for the Occasion; or ascribed this general Favour to Causes which had
nothing to do towards it. But the young Blacksmith's being a Gentleman
was, methought, what created him good Will from his present Equality
with the Mob about him: Add to this, that he was not so much a
Gentleman, as not, at the same time that he called himself such, to use
as rough Methods for his Defence as his Antagonist. The Advantage of his
having good Friends, as his Master expressed it, was not lazily urged;
but he shewed himself superior to the Coachman in the personal Qualities
of Courage and Activity, to confirm that of his being well allied,
before his Birth was of any Service to him.
If one might Moralize from this silly Story, a Man would say, that
whatever Advantages of Fortune, Birth, or any other Good, People possess
above the rest of the World, they should shew collateral Eminences
besides those Distinctions; or those Distinctions will avail only to
keep up common Decencies and Ceremonies, and not to preserve a real
Place of Favour or Esteem in the Opinion and common Sense of their
Fellow-Creatures.
The Folly of People's Procedure, in imagining that nothing more is
necessary than Property and superior Circumstances to support them in
Distinction, appears in no way so much as in the Domestick part of Life.
It is ordinary to feed their Humours into unnatural Excrescences, if I
may so speak, and make their whole Being a wayward and uneasy Condition,
for want of the obvious Reflection that all Parts of Human Life is a
Commerce. It is not only paying Wages, and giving Commands, that
constitutes a Master of a Family; but Prudence, equal Behaviour, with
Readiness to protect and cherish them, is what entitles a Man to that
Character in their very Hearts and Sentiments. It is pleasant enough to
Observe, that Men expect from their Dependants, from their sole Motive
of Fear, all the good Effects which a liberal Education, and affluent
Fortune, and every other Advantage, cannot produce in themselves. A Man
will have his Servant just, diligent, sober and chaste, for no other
Reasons but the Terrour of losing his Master's Favour; when all the Laws
Divine and Human cannot keep him whom he serves within Bounds, with
relation to any one of those Virtues. But both in great and ordinary
Affairs, all Superiority, which is not founded on Merit and Virtue, is
supported only by Artifice and Stratagem. Thus you see Flatterers are
the Agents in Families of Humourists, and those who govern themselves by
any thing but Reason. Make-Bates, distant Relations, poor Kinsmen, and
indigent Followers, are the Fry which support the Oeconomy of an
humoursome rich Man. He is eternally whispered with Intelligence of who
are true or false to him in Matters of no Consequence, and he maintains
twenty Friends to defend him against the Insinuations of one who would
perhaps cheat him of an old Coat.
I shall not enter into farther Speculation upon this Subject at present,
but think the following Letters and Petition are made up of proper
Sentiments on this Occasion.
_Mr_. SPECTATOR,
I am a Servant to an old Lady who is governed by one she calls her
Friend; who is so familiar an one, that she takes upon her to advise
her without being called to it, and makes her uneasie with all about
her. Pray, Sir, be pleased to give us some Remarks upon voluntary
Counsellors; and let these People know that to give any Body Advice,
is to say to that Person, I am your Betters. Pray, Sir, as near as you
can, describe that eternal Flirt and Disturber of Families, Mrs.
_Taperty_, who is always visiting, and putting People in a Way, as
they call it. If you can make her stay at home one Evening, you will
be a general Benefactor to all the Ladies Women in Town, and
particularly to
_Your loving Friend_,
Susan Civil.
_Mr_. SPECTATOR,
'I am a Footman, and live with one of those Men, each of whom is said
to be one of the best humoured Men in the World, but that he is
passionate. Pray be pleased to inform them, that he who is passionate,
and takes no Care to command his Hastiness, does more Injury to his
Friends and Servants in one half Hour, than whole Years can attone
for. This Master of mine, who is the best Man alive in common Fame,
disobliges Some body every Day he lives; and strikes me for the next
thing I do, because he is out of Humour at it. If these Gentlemen
[knew [2]] that they do all the Mischief that is ever done in
Conversation, they would reform; and I who have been a Spectator of
Gentlemen at Dinner for many Years, have seen that Indiscretion does
ten times more Mischief than Ill-nature. But you will represent this
better than _Your abused_
_Humble Servant_,
Thomas Smoaky.
_To the_ SPECTATOR,
The humble Petition of _John Steward_, _Robert Butler_, _Harry Cook_,
and _Abigail Chambers_, in Behalf of themselves and their Relations,
belonging to and dispersed in the several Services of most of the
great Families within the Cities of _London and Westminster_;
Sheweth,
That in many of the Families in which your Petitioners live and are
employed, the several Heads of them are wholly unacquainted with what
is Business, and are very little Judges when they are well or ill used
by us your said Petitioners.
That for want of such Skill in their own Affairs, and by Indulgence
of their own Laziness and Pride, they continually keep about them
certain mischievous Animals called Spies.
That whenever a Spy is entertained, the Peace of that House is from
that Moment banished.
That Spies never give an Account of good Services, but represent our
Mirth and Freedom by the Words Wantonness and Disorder.
That in all Families where there are Spies, there is a general
Jealousy and Misunderstanding.
That the Masters and Mistresses of such Houses live in continual
Suspicion of their ingenuous and true Servants, and are given up to
the Management of those who are false and perfidious.
That such Masters and Mistresses who entertain Spies, are no longer
more than Cyphers in their own Families; and that we your Petitioners
are with great Disdain obliged to pay all our Respect, and expect all
our Maintenance from such Spies.
Your Petitioners therefore most humbly pray, that you would represent
the Premises to all Persons of Condition; and your Petitioners, as in
Duty bound, shall for ever Pray, &c.