L.
[Footnote 1: Of the poems of Simonides, contemporary of AEschylus, only fragments remain. He died about 467 B.C.]
* * * * *
No. 210. Wednesday, Oct. 31, 1711. John Hughes.
Nescio quomodo inhæret in mentibus quasi seculorum quoddam augurium futurorum; idque in maximis ingeniis altissimisque animis et existit maxime et apparet facillime.
Cic. Tusc. Quæst.
_To the_ SPECTATOR.
SIR,
I am fully persuaded that one of the best Springs of generous and worthy Actions, is the having generous and worthy Thoughts of our selves. Whoever has a mean Opinion of the Dignity of his Nature, will
## act in no higher a Rank than he has allotted himself in his own
Estimation. If he considers his Being as circumscribed by the uncertain Term of a few Years, his Designs will be contracted into the same narrow Span he imagines is to bound his Existence. How can he exalt his Thoughts to any thing great and noble, who only believes that, after a short Turn on the Stage of this World, he is to sink into Oblivion, and to lose his Consciousness for ever?
For this Reason I am of Opinion, that so useful and elevated a Contemplation as that of the _Souls Immortality_ cannot be resumed too often. There is not a more improving Exercise to the human Mind, than to be frequently reviewing its own great Privileges and Endowments; nor a more effectual Means to awaken in us an Ambition raised above low Objects and little Pursuits, than to value our selves as Heirs of Eternity.
It is a very great Satisfaction to consider the best and wisest of Mankind in all Nations and Ages, asserting, as with one Voice, this their Birthright, and to find it ratify'd by an express Revelation. At the same time if we turn our Thoughts inward upon our selves, we may meet with a kind of secret Sense concurring with the Proofs of our own Immortality.
You have, in my Opinion, raised a good presumptive Argument from the increasing Appetite the Mind has to Knowledge, and to the extending its own Faculties, which cannot be accomplished, as the more restrained Perfection of lower Creatures may, in the Limits of a short Life. I think another probable Conjecture may be raised from our Appetite to Duration it self, and from a Reflection on our Progress through the several Stages of it: _We are complaining_, as you observe in a former Speculation, _of the Shortness of Life, and yet are perpetually hurrying over the Parts of it, to arrive at certain little Settlements, or imaginary Points of Rest, which are dispersed up and down in it_.
Now let us consider what happens to us when we arrive at these _imaginary Points of Rest_: Do we stop our Motion, and sit down satisfied in the Settlement we have gain'd? or are we not removing the Boundary, and marking out new Points of Rest, to which we press forward with the like Eagerness, and which cease to be such as fast as we attain them? Our Case is like that of a Traveller upon the _Alps_, who should fancy that the Top of the next Hill must end his Journey, because it terminates his Prospect; but he no sooner arrives as it, than he sees new Ground and other Hills beyond it, and continues to travel on as before. [1]
This is so plainly every Man's Condition in Life, that there is no one who has observed any thing, but may observe, that as fast as his Time wears away, his Appetite to something future remains. The Use therefore I would make of it is this, That since Nature (as some love to express it) does nothing in vain, or, to speak properly, since the Author of our Being has planted no wandering Passion in it, no Desire which has not its Object, Futurity is the proper Object of the Passion so constantly exercis'd about it; and this Restlessness in the present, this assigning our selves over to further Stages of Duration, this successive grasping at somewhat still to come, appears to me (whatever it may to others) as a kind of Instinct or natural Symptom which the Mind of Man has of its own Immortality.
I take it at the same time for granted, that the Immortality of the Soul is sufficiently established by other Arguments: And if so, this Appetite, which otherwise would be very unaccountable and absurd, seems very reasonable, and adds Strength to the Conclusion. But I am amazed when I consider there are Creatures capable of Thought, who, in spite of every Argument, can form to themselves a sullen Satisfaction in thinking otherwise. There is something so pitifully mean in the inverted Ambition of that Man who can hope for Annihilation, and please himself to think that his whole Fabrick shall one Day crumble into Dust, and mix with the Mass of inanimate Beings, that it equally deserves our Admiration and Pity. The Mystery of such Mens Unbelief is not hard to be penetrated; and indeed amounts to nothing more than a sordid Hope that they shall not be immortal, because they dare not be so.
This brings me back to my first Observation, and gives me Occasion to say further, That as worthy Actions spring from worthy Thoughts, so worthy Thoughts are likewise the Consequence of worthy Actions: But the Wretch who has degraded himself below the Character of Immortality, is very willing to resign his Pretensions to it, and to substitute in its Room a dark negative Happiness in the Extinction of his Being.
The admirable _Shakespear_ has given us a strong Image of the unsupported Condition of such a Person in his last Minutes, in the second Part of King _Henry_ the Sixth, where Cardinal _Beaufort_, who had been concerned in the Murder of the good Duke _Humphrey_, is represented on his Death-bed. After some short confused Speeches which shew an Imagination disturbed with Guilt, just as he is expiring, King _Henry_ standing by him full of Compassion, says,
_Lord Cardinal! if thou thinkst on Heavens Bliss, Hold up thy Hand, make Signal of that Hope! He dies, and makes no Sign_!--
The Despair which is here shewn, without a Word or Action on the Part of the dying Person, is beyond what could be painted by the most forcible Expressions whatever.
I shall not pursue this Thought further, but only add, That as Annihilation is not to be had with a Wish, so it is the most abject Thing in the World to wish it. What are Honour, Fame, Wealth, or Power when compared with the generous Expectation of a Being without End, and a Happiness adequate to that Being?
I shall trouble you no further; but with a certain Gravity which these Thoughts have given me, I reflect upon some Things People say of you, (as they will of Men who distinguish themselves) which I hope are not true; and wish you as good a Man as you are an Author.
_I am, SIR, Your most obedient humble Servant_, T. D.
Z.
[Footnote 1:
Hills peep o'er Hills, and Alps on Alps arise.
Popes Essay on Criticism, then newly published.]
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No. 211 Thursday, November 1, 1711. Addison.
Fictis meminerit nos jocari Fabulis.
Phæd.
Having lately translated the Fragment of an old Poet which describes Womankind under several Characters, and supposes them to have drawn their different Manners and Dispositions from those Animals and Elements out of which he tells us they were compounded; I had some Thoughts of giving the Sex their Revenge, by laying together in another Paper the many vicious Characters which prevail in the Male World, and shewing the different Ingredients that go to the making up of such different Humours and Constitutions. _Horace_ has a Thought [1] which is something akin to this, when, in order to excuse himself to his Mistress, for an Invective which he had written against her, and to account for that unreasonable Fury with which the Heart of Man is often transported, he tells us that, when _Prometheus_ made his Man of Clay, in the kneading up of his Heart, he season'd it with some furious Particles of the Lion. But upon turning this Plan to and fro in my Thoughts, I observed so many unaccountable Humours in Man, that I did not know out of what Animals to fetch them. Male Souls are diversify'd with so many Characters, that the World has not Variety of Materials sufficient to furnish out their different Tempers and Inclinations. The Creation, with all its Animals and Elements, would not be large enough to supply their several Extravagancies.
Instead therefore of pursuing the Thought of _Simonides_, I shall observe, that as he has exposed the vicious Part of Women from the Doctrine of Præexistence, some of the ancient Philosophers have, in a manner, satirized the vicious Part of the human Species in general, from a Notion of the Souls Postexistence, if I may so call it; and that as _Simonides_ describes Brutes entering into the Composition of Women, others have represented human Souls as entering into Brutes. This is commonly termed the Doctrine of Transmigration, which supposes that human Souls, upon their leaving the Body, become the Souls of such Kinds of Brutes as they most resemble in their Manners; or to give an Account of it as Mr. _Dryden_ has described it in his Translation of _Pythagoras_ his Speech in the fifteenth Book of _Ovid_, where that Philosopher dissuades his Hearers from eating Flesh:
Thus all things are but alter'd, nothing dies, And here and there th' unbody'd Spirit flies: By Time, or Force, or Sickness dispossess'd, And lodges where it lights, in Bird or Beast, Or hunts without till ready Limbs it find, And actuates those according to their Kind: From Tenement to Tenement is toss'd: The Soul is still the same, the Figure only lost. Then let not Piety be put to Flight, To please the Taste of Glutton-Appetite; But suffer inmate Souls secure to dwell, Lest from their Seats your Parents you expel; With rabid Hunger feed upon your Kind, Or from a Beast dislodge a Brothers Mind.
_Plato_ in the Vision of _Erus_ the _Armenian_, which I may possibly make the Subject of a future Speculation, records some beautiful Transmigrations; as that the Soul of _Orpheus_, who was musical, melancholy, and a Woman-hater, entered into a Swan; the Soul of _Ajax_, which was all Wrath and Fierceness, into a Lion; the Soul of _Agamemnon_, that was rapacious and imperial, into an Eagle; and the Soul of _Thersites_, who was a Mimick and a Buffoon, into a Monkey. [2]
Mr. _Congreve_, in a Prologue to one of his Comedies, [3] has touch'd upon this Doctrine with great Humour.
Thus_ Aristotle's _Soul of old that was, May now be damn'd to animate an Ass; Or in this very House, for ought we know, Is doing painful Penance in some Beau.
I shall fill up this Paper with some Letters which my last _Tuesdays_ Speculation has produced. My following Correspondents will shew, what I there observed, that the Speculation of that Day affects only the lower Part of the Sex.
_From my House in the_ Strand, October 30, 1711.
_Mr_. SPECTATOR,
Upon reading your _Tuesdays_ Paper, I find by several Symptoms in my Constitution that I am a Bee. My Shop, or, if you please to call it so, my Cell, is in that great Hive of Females which goes by the Name of _The New Exchange_; where I am daily employed in gathering together a little Stock of Gain from the finest Flowers about the Town, I mean the Ladies and the Beaus. I have a numerous Swarm of Children, to whom I give the best Education I am able: But, Sir, it is my Misfortune to be married to a Drone, who lives upon what I get, without bringing any thing into the common Stock. Now, Sir, as on the one hand I take care not to behave myself towards him like a Wasp, so likewise I would not have him look upon me as an Humble-Bee; for which Reason I do all I can to put him upon laying up Provisions for a bad Day, and frequently represent to him the fatal Effects [his [4]] Sloth and Negligence may bring upon us in our old Age. I must beg that you will join with me in your good Advice upon this Occasion, and you will for ever oblige
_Your humble Servant_,
MELISSA.
_Picadilly, October_ 31, 1711.
_SIR,_
I am joined in Wedlock for my Sins to one of those Fillies who are described in the old Poet with that hard Name you gave us the other Day. She has a flowing Mane, and a Skin as soft as Silk: But, Sir, she passes half her Life at her Glass, and almost ruins me in Ribbons. For my own part, I am a plain handicraft Man, and in Danger of breaking by her Laziness and Expensiveness. Pray, Master, tell me in your next Paper, whether I may not expect of her so much Drudgery as to take care of her Family, and curry her Hide in case of Refusal.
_Your loving Friend_,
Barnaby Brittle.
_Cheapside, October_ 30.
_Mr_. SPECTATOR,
I am mightily pleased with the Humour of the Cat, be so kind as to enlarge upon that Subject.
_Yours till Death_,
Josiah Henpeck.
P.S. You must know I am married to a _Grimalkin_.
_Wapping, October_ 31, 1711.
SIR,
Ever since your _Spectator_ of _Tuesday_ last came into our Family, my Husband is pleased to call me his _Oceana_, because the foolish old Poet that you have translated says, That the Souls of some Women are made of Sea-Water. This, it seems, has encouraged my Sauce-Box to be witty upon me. When I am angry, he cries Prythee my Dear _be calm_; when I chide one of my Servants, Prythee Child _do not bluster_. He had the Impudence about an Hour ago to tell me, That he was a Sea-faring Man, and must expect to divide his Life between _Storm_ and _Sunshine_. When I bestir myself with any Spirit in my Family, it is _high Sea_ in his House; and when I sit still without doing any thing, his Affairs forsooth are _Wind-bound_. When I ask him whether it rains, he makes Answer, It is no Matter, so that it be _fair Weather_ within Doors. In short, Sir, I cannot speak my Mind freely to him, but I either _swell_ or _rage_, or do something that is not fit for a civil Woman to hear. Pray, _Mr_. SPECTATOR, since you are so sharp upon other Women, let us know what Materials your Wife is made of, if you have one. I suppose you would make us a Parcel of poor-spirited tame insipid Creatures; but, Sir, I would have you to know, we have as good Passions in us as your self, and that a Woman was never designed to be a Milk-Sop.
MARTHA TEMPEST.