«Зритель (The Spectator)»

—On a sudden open fly,

With impetuous Recoil and jarring Sound,

Th' infernal Doors, and on their Hinges grate

Harsh Thunder, &c.

'I in great Transport threw open the Door of my Chamber, and found the greatest Part of the Family standing on the Out-side in a very great Consternation. I was in no less Confusion, and begged Pardon for having disturbed them; addressing my self particularly to comfort one of the Children, who received an unlucky fall in this Action, whilst he was too intently surveying my Meditations through the Key-hole. To be short, after this Adventure I easily observed that great Part of the Family, especially the Women and Children, looked upon me with some Apprehensions of Fear; and my Friend himself, tho' he still continued his Civilities to me, did not seem altogether easie: I took Notice, that the Butler was never after this Accident ordered to leave the Bottle upon the Table after Dinner. Add to this, that I frequently overheard the Servants mention me by the Name of the crazed Gentleman, the Gentleman a little touched, the mad Londoner, and the like. This made me think it high Time for me to shift my Quarters, which I resolved to do the first handsome Opportunity; and was confirmed in this Resolution by a young Lady in the Neighbourhood who frequently visited us, and who one Day, after having heard all the fine Things I was able to say, was pleased with a scornful Smile to bid me go to sleep.

'The first Minute I got to my Lodgings in Town I set Pen to Paper to deSir e your Opinion, whether, upon the Evidence before you, I am mad or not. I can bring Certificates that I behave my self soberly before Company, and I hope there is at least some Merit in withdrawing to be mad. Look you, Sir , I am contented to be esteemed a little touched, as they phrase it, but should be sorry to be madder than my Neighbours; therefore, pray let me be as much in my Senses as you can afford. I know I could bring your self as an Instance of a Man who has confessed talking to himself; but yours is a particular Case, and cannot justify me, who have not kept Silence any Part of my Life. What if I should own my self in Love? You know Lovers are always allowed the Comfort of Soliloquy.—But I will say no more upon this Subject, because I have long since observed, the ready Way to be thought Mad is to contend that you are not so; as we generally conclude that Man drunk, who takes Pains to be thought sober. I will therefore leave my self to your Determination; but am the more deSir ous to be thought in my Senses, that it may be no Discredit to you when I assure you that I have always been very much

Your Admirer.

P.S. If I must be mad, I deSir e the young Lady may believe it is for her.

The humble Petition of John a Nokes and John a Stiles, Sheweth.

'That your Petitioners have had Causes depending in Westminster-Hall above five hundred Years, and that we despair of ever seeing them brought to an Issue: That your Petitioners have not been involved in these Law Suits, out of any litigious Temper of their own, but by the Instigation of contentious Persons; that the young Lawyers in our Inns of Court are continually setting us together by the Ears, and think they do us no Hurt, because they plead for us without a Fee; That many of the Gentlemen of the Robe have no other Clients in the World besides us two; That when they have nothing else to do, they make us Plaintiffs and Defendants, tho' they were never retained by either of us; That they traduce, condemn, or acquit us, without any manner of Regard to our Reputations and good Names in the World. Your Petitioners therefore (being thereunto encouraged by the favourable Reception which you lately gave to our Kinsman Blank) do humbly pray, that you will put an End to the Controversies which have been so long depending between us your said Petitioners, and that our Enmity may not endure from Generation to Generation; it being our Resolution to live hereafter as it becometh Men of peaceable Dispositions.

And your Petitioners (as in Duty bound) shall ever Pray, &c.

Contents

№ 578

Monday, August 9, 1714

—Eque feris humana in corpora transit,

Inque feras Noster—

Ovid.

personal Identity.

Lock Person Noah's Thames Thames Self Self My self Self Self

Persian Tales Philips

Fadlallah Bin-Ortoc Mousel Zemroude Dervis

Fadlallah Dervis Sir

Dervis Fadlallah Indies It was in this Place that I contracted an Acquaintance with an old who was skilled in the most hidden Powers of Nature: He died within my Arms, and with his parting Breath communicated to me one of the most valuable of his Secrets, on Condition I should never reveal it to any Man No Sir Dervis it is somewhat more wonderful than that; it is the Power of re-animating a dead Body, by flinging my own Soul into it

Dervis Dervis Dervis Brachman Dervis

Dervis Mousel Fadlallah

Zemroude Fadlallah Dervis

Fadlallah

Zemroude

Zemroude

Dervis Well Madam I will exert the utmost of my Art to please you. Your Nightingale shall again revive every Morning and serenade you as before Zemroude

Spectator

Zemroude

Dervis Dervis Fadlallah

Contents

№ 579

Wednesday, August 11, 1714

Аддисон

—Odora canum vis—

Virg.

Charles Erratum Thou shalt not commit Adultery Thou shalt commit Adultery Laud Star-Chamber.

Ætna Vulcan Vulcan

Vulcan Diana Venus Sicily Syracuse Sicilian Love me love my Dog Syracuse Lilybeum

Great Britain Justice Honour

Contents

№ 580

Friday, August 13, 1714

Аддисон

—Si verbo audacia detur,

Non metuam magni dixisse palatia Coeli.

Ovid. Met.

Sir ,

'I considered in my two last Letters1 that awful and tremendous Subject, the Ubiquity or Omnipresence of the Divine Being. I have shewn that he is equally present in all Places throughout the whole Extent of infinite Space.

'This Doctrine is so agreeable to Reason, that we meet with it in the Writings of the enlightened Heathens, as I might show at large, were it not already done by other Hands. But tho' the Deity be thus essentially present through all the Immensity of Space, there is one Part of it in which he discovers himself in a most transcendent and visible Glory. This is that Place which is marked out in Scripture under the different Appellations of Paradise, the third Heaven, the Throne of God, and the Habitation of his Glory. It is here where the glorified Body of our Saviour resides, and where all the celestial Hierarchies, and the innumerable Hosts of Angels, are represented as perpetually surrounding the Seat of God with Hallelujahs and Hymns of Praise. This is that Presence of God which some of the Divines call his Glorious, and others his Majestatick Presence. He is indeed as essentially present in all other Places as in this, but it is here where he resides in a sensible Magnificence, and in the midst of those Splendors which can affect the Imagination of created Beings.

'It is very remarkable that this Opinion of God Almighty's Presence in Heaven, whether discovered by the Light of Nature, or by a general Tradition from our first Parents, prevails among all the Nations of the World, whatsoever different Notions they entertain of the Godhead. If you look into Homer, that is, the most ancient of the Greek Writers, you see the supreme Powers seated in the Heavens, and encompassed with inferior Deities, among whom the Muses are represented as singing incessantly about his Throne. Who does not here see the main Strokes and Outlines of this great Truth we are speaking of? The same Doctrine is shadowed out in many other Heathen Authors, tho' at the same time, like several other revealed Truths, dashed and adulterated with a mixture of Fables and human Inventions. But to pass over the Notions of the Greeks and Romans, those more enlightened Parts of the Pagan World, we find there is scarce a People among the late discovered Nations who are not trained up in an Opinion, that Heaven is the Habitation of the Divinity whom they worship.

As in Solomon's Temple there was the Sanctum Sanctorum, in which a visible Glory appeared among the Figures of the Cherubims, and into which none but the High Priest himself was permitted to enter, after having made an Atonement for the Sins of the People; so if we consider the whole Creation as one great Temple, there is in it this Holy of Holies, into which the High-Priest of our Salvation entered, and took his Place among Angels and Archangels, after having made a Propitiation for the Sins of Mankind.

'With how much Skill must the Throne of God be erected? With what glorious Designs is that Habitation beautified, which is contrived and built by him who inspired Hyram with Wisdom? How great must be the Majesty of that Place, where the whole Art of Creation has been employed, and where God has chosen to show himself in the most magnificent manner? What must be the Architecture of Infinite Power under the Direction of Infinite Wisdom? A Spirit cannot but be transported, after an ineffable manner, with the sight of those Objects, which were made to affect him by that Being who knows the inward Frame of a Soul, and how to please and ravish it in all its most secret Powers and Faculties. It is to this Majestic Presence of God, we may apply those beautiful Expressions in holy Writ: Behold even to the Moon, and it shineth not; yea the Stars are not pure in his sight. The Light of the Sun, and all the Glories of the World in which we live, are but as weak and sickly Glimmerings, or rather Darkness itself, in Comparison of those Splendors which encompass the Throne of God.

'As the Glory of this Place is transcendent beyond Imagination, so probably is the Extent of it. There is Light behind Light, and Glory within Glory. How far that Space may reach, in which God thus appears in perfect Majesty, we cannot possibly conceive. Tho' it is not infinite, it may be indefinite; and though not immeasurable in its self, it may be so with regard to any created Eye or Imagination. If he has made these lower Regions of Matter so inconceivably wide and magnificent for the Habitation of mortal and perishable Beings, how great may we suppose the Courts of his House to be, where he makes his Residence in a more especial manner, and displays himself in the Fulness of his Glory, among an innumerable Company of Angels, and Spirits of just Men made perfect?

'This is certain, that our Imaginations cannot be raised too high, when we think on a Place where Omnipotence and Omniscience have so signally exerted themselves, because that they are able to produce a Scene infinitely more great and glorious than what we are able to imagine. It is not impossible but at the Consummation of all Things, these outward Apartments of Nature, which are now suited to those Beings who inhabit them, may be taken in and added to that glorious Place of which I am here speaking; and by that means made a proper Habitation for Beings who are exempt from Mortality, and cleared of their Imperfections: For so the Scripture seems to intimate when it speaks of new Heavens and of a new Earth, wherein dwelleth Righteousness.

'I have only considered this Glorious Place, with Regard to the Sight and Imagination, though it is highly probable that our other Senses may here likewise enjoy their highest Gratifications. There is nothing which more ravishes and transports the Soul, than Harmony; and we have great Reason to believe, from the Descriptions of this Place in Holy Scripture, that this is one of the Entertainments of it. And if the Soul of Man can be so wonderfully affected with those Strains of Musick, which Human Art is capable of producing, how much more will it be raised and elevated by those, in which is exerted the whole Power of Harmony! The Senses are Faculties of the Human Soul, though they cannot be employed, during this our vital Union, without proper Instruments in the Body. Why therefore should we exclude the Satisfaction of these Faculties, which we find by Experience are Inlets of great Pleasure to the Soul, from among those Entertainments which are to make up our Happiness hereafter? Why should we suppose that our Hearing and Seeing will not be gratify'd with those Objects which are most agreeable to them, and which they cannot meet with in these lower Regions of Nature; Objects, which neither Eye hath seen, nor Ear heard, nor can it enter into the Heart of Man to conceive? I knew a Man in Christ (says St Paul, speaking of himself) above fourteen Years ago (whether in the Body, I cannot tell, or whether out of the Body, I cannot tell: God knoweth) such a one caught up to the third Heaven. And I knew such a Man, (whether in the Body, or out of the Body, I cannot tell: God knoweth,) how that he was caught up into Paradise, and heard unspeakable Words, which it is not possible for a Man to utter. By this is meant, that what he heard was so infinitely different from any thing which he had heard in this World, that it was impossible to express it in such Words as might convey a Notion of it to his Hearers.

'It is very natural for us to take Delight in Enquiries concerning any Foreign Country, where we are some Time or other to make our Abode; and as we all hope to be admitted into this Glorious Place, it is both a laudable and useful Curiosity, to get what Informations we can of it, whilst we make Use of Revelation for our Guide. When these everlasting Doors shall be open to us, we may be sure that the Pleasures and Beauties of this Place will infinitely transcend our present Hopes and Expectations, and that the glorious Appearance of the Throne of God, will rise infinitely beyond whatever we are able to conceive of it. We might here entertain our selves with many other Speculations on this Subject, from those several Hints which we find of it in the Holy Scriptures; as whether there may not be different Mansions and Apartments of Glory, to Beings of different Natures; whether as they excel one another in Perfection, they are not admitted nearer to the Throne of the Almighty, and enjoy greater Manifestations of his Presence; whether there are not solemn Times and Occasions, when all the Multitude of Heaven celebrate the Presence of their Maker in more extraordinary Forms of Praise and Adoration; as Adam, though he had continued in a State of Innocence, would, in the Opinion of our Divines, have kept Holy the Sabbath-Day, in a more particular Manner than any other of the Seven. These, and the like Speculations, we may very innocently indulge, so long as we make use of them to inspire us with a DeSir e of becoming Inhabitants of this delightful Place.

'I have in this, and in two foregoing Letters, treated on the most serious Subject that can employ the Mind of Man, the Omnipresence of the Deity; a Subject which, if possible, should never depart from our Meditations. We have considered the Divine Being, as he inhabits Infinitude, as he dwells among his Work, as he is present to the Mind of Man, and as he discovers himself in a more glorious Manner among the Regions of the Blest. Such a Consideration should be kept awake in us at all Times, and in all Places, and possess our Minds with a perpetual Awe and Reverence. It should be interwoven with all our Thoughts and Perceptions, and become one with the Consciousness of our own Being. It is not to be reflected on in the Coldness of Philosophy, but ought to sink us into the lowest Prostration before him, who is so astonishingly Great, Wonderful, and Holy.'

Footnote 1: 565 571 590 628

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Contents

№ 581

Monday, August 16, 1714

Аддисон

Sunt bona, sunt quædam mediocria, sunt mala plura

Quæ legis.

Mart.

Van Nath

Philadelphus

G.

Kitty

Tom Nimble Sir Fill Bumper

Grace Grumble

P. S. granted.

Sarah Loveit, refused.

A. S.

Aristippus

Woodstock

Tom Turnover London Westminster.

W. F

July Lover

Philanthropos

Constantius

Lincoln

Arethusa

Celia

Harriot

Sampson Bentstaff

Collidan Drigelling.

Spectatorial

Litterati

Brother Spec.

'While you are surveying every Object that falls in your way, I am wholly taken up with one. Had that Sage, who demanded what Beauty was, lived to see the dear Angel I love, he would not have asked such a Question. Had another seen her, he would himself have loved the Person in whom Heaven has made Virtue visible; and were you your self to be in her ompany, you could never, with all your Loquacity, say enough of her good Humour and Sense. I send you the Outlines of a Picture, which I can no more finish than I can sufficiently admire the dear Original. I am

Your most Affectionate Brother,

Constantio Spec.

Good Mr. Pert,

'I will allow you nothing till you resolve me the following Question. Pray what's the Reason that while you only talk now upon Wednesdays, Fridays, and Mondays, you pretend to be a greater Tatler, than when you spoke every Day as you formerly used to do? If this be your plunging out of your Taciturnity, pray let the Length of your Speeches compensate for the Scarceness of them.

I am,

Good Mr. Pert,

Your Admirer, if you will be long enough for Me,

Contents

№ 582

Wednesday, August 18, 1714

—Tenet insanabile multos

Scribendi Cacœthes—

Juv.

Galen Hippocrates London Dispensary Juvenal Cacœthes

English Itch of Writing. Cacœthes British of 1 Tarantula

Diogenes Courage, Lads, I see Land

William Ramsey's The Absence of the Sun is not the Cause of Night, forasmuch as his Light is so great that it may illuminate the Earth all over at once as clear as broad Day, but there are tenebrificous and dark Stars, by whose Influence Night is brought on, and which do ray out Darkness and Obscurity upon the Earth, as the Sun does Light.

British

Footnote 1:

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Contents

№ 583

Friday, August 20, 1714

Аддисон

Ipse thymum pinosque ferens de montibus altis,

Tecta serat latè circum, cui talia Curæ:

Ipse labore manum duro terat, ipse feraces

Figat humo plantas, et amicos irriget Imbres.

Virg.

Adam

English Goliah, I will give thee to the Fowls of the Air, and to the Beasts of the Field.

Planting. England England Cyrus Asia. Aristotle

England. We are always doing something for Posterity, but I would fain see Posterity do something for us.

you may trace him:

Epicurus Homer, Virgil Horace Virgil

China

Contents

№ 584

Monday, August 23, 1714

Аддисон

Hec gelidi fontes, hic mollia prata, Lycori,

Hic Nemus, hic toto tecum consumerer ævo.

Virg.

Hilpa Zilpah Cohu Cain Harpath Shalum Harpath Tirzah China Shalum Chinese Tirzah Harpath Shalum

Cohu Hilpa Harpath Shalum Tirzah

Harpath Hilpa Shalum Hilpa Shalum

Harpath Harpath Shalum

Hilpa Shalum Harpath

Shalum Hilpa Harpath Shalum

Shalum Hilpa Shalum

Chinese Shalum Hilpa

Shalum Hilpa Shalum, Master of Mount Tirzah, to Hilpa, Mistress of the Vallies.

In the 788th Year of the Creation.

'What have I not suffered, O thou Daughter of Zilpah, since thou gavest thy self away in Marriage to my Rival? I grew weary of the Light of the Sun, and have been ever since covering my self with Woods and Forests. These threescore and ten Years have I bewailed the Loss of thee on the Tops of Mount Tirzah, and soothed my Melancholy among a thousand gloomy Shades of my own raising. My Dwellings are at present as the Garden of God; every Part of them is filled with Fruits, and Flowers, and Fountains. The whole Mountain is perfumed for thy Reception. Come up into it, O my Beloved, and let us People this Spot of the new World with a beautiful Race of Mortals; let us multiply exceedingly among these delightful Shades, and fill every Quarter of them with Sons and Daughters. Remember, O thou Daughter of Zilpah, that the Age of Man is but a thousand Years; that Beauty is the Admiration but of a few Centuries. It flourishes as a Mountain Oak, or as a Cedar on the Top of Tirzah, which in three or four hundred Years will fade away, and never be thought of by Posterity, unless a young Wood springs from its Roots. Think well on this, and remember thy Neighbour in the Mountains.

Billet-doux

Contents

№ 585

Wednesday, August 25, 1714

Аддисон

Ipsi lætitia voces ad sidera jactant

Intonsi montes: ipsæ jam carmina rupes,

Ipsæ sonant arbusta—

Virg.

The Sequel of the Story of and

Hilpa, Hilpa, Mistress of the Vallies, to Shalum, Master of Mount Tirzah.

In the 789th Year of the Creation.

'What have I to do with thee, O Shalum? Thou praisest Hilpa's Beauty, but art thou not secretly enamoured with the Verdure of her Meadows? Art thou not more affected with the Prospect of her green Vallies, than thou wouldest be with the Sight of her Person? The Lowings of my Herds, and the Bleatings of my Flocks, make a pleasant Eccho in thy Mountains, and sound sweetly in thy Ears. What tho' I am delighted with the Wavings of thy Forests, and those Breezes of Perfumes which flow from the Top of Tirzah: Are these like the Riches of the Valley?

'I know thee, O Shalum; thou art more wise and happy than any of the Sons of Men. Thy Dwellings are among the Cedars; thou searchest out the Diversity of Soils, thou understandest the Influences of the Stars, and markest the Change of Seasons. Can a Woman appear lovely in the Eyes of such a one? Disquiet me not, O Shalum; let me alone, that I may enjoy those goodly Possessions which are fallen to my Lot. Win me not by thy enticing Words. May thy Trees increase and multiply; mayest thou add Wood to Wood, and Shade to Shade; but tempt not Hilpa to destroy thy Solitude, and make thy Retirement populous.

Chinese Shalum Shalum Shalum

Mishpach Shalum Hilpa Mishpach Saturn Tirzah

Shalum Mishpach Mishpach Mishpach Shalum Shalum Mishpach Zilpah's Shalum

Contents

№ 586

Friday, August 27, 1714

Джон Байром

—Quæ in vita usurpant homines, cogitant, curant, vident, Quæque agunt vigilantes, agitantque, ea cuique in somno accidunt.

Cic. de Div.

Sir ,

'It was a good Piece of Advice which Pythagoras gave to his Scholars, That every Night before they slept they should examine what they had been a doing that Day, and so discover what Actions were worthy of Pursuit to-morrow, and what little Vices were to be prevented from slipping unawares into a Habit. If I might second the Philosopher's Advice, it should be mine, That in a Morning before my Scholar rose, he should consider what he had been about that Night, and with the same Strictness, as if the Condition he has believed himself to be in, was real. Such a Scrutiny into the Actions of his Fancy must be of considerable Advantage, for this Reason, because the Circumstances which a Man imagines himself in during Sleep, are generally such as entirely favour his Inclinations good or bad, and give him imaginary Opportunities of pursuing them to the utmost; so that his Temper will lye fairly open to his View, while he considers how it is moved when free from those Constraints which the Accidents of real Life put it under. Dreams are certainly the Result of our waking Thoughts, and our daily Hopes and Fears are what give the Mind such nimble Relishes of Pleasure, and such severe Touches of Pain, in its Midnight Rambles. A Man that murders his Enemy, or deserts his Friend in a Dream, had need to guard his Temper against Revenge and Ingratitude, and take heed that he be not tempted to do a vile thing in the Pursuit of false, or the Neglect of true Honour. For my Part, I seldom receive a Benefit, but in a Night or two's Time I make most noble Returns for it; which tho' my Benefactor is not a whit the better for, yet it pleases me to think that it was from a Principle of Gratitude in me, that my Mind was susceptible of such generous Transport while I thought my self repaying the Kindness of my Friend: And I have often been ready to beg Pardon, instead of returning an Injury, after considering, that when the Offender was in my Power I had carried my Resentments much too far.

'I think it has been observed in the Course of your Papers, how much one's Happiness or Misery may depend upon the Imagination: Of which Truth those strange Workings of Fancy in Sleep are no inconsiderable Instances; so that not only the Advantage a Man has of making Discoveries of himself, but a Regard to his own Ease or Disquiet, may induce him to accept of my Advice. Such as are willing to comply with it, I shall put into a way of doing it with pleasure, by observing only one Maxim which I shall give them, viz. To go to Bed with a Mind entirely free from Passion, and a Body clear of the least Intemperance.

'They indeed who can sink into Sleep with their Thoughts less calm or innocent than they should be, do but plunge themselves into Scenes of Guilt and Misery; or they who are willing to purchase any Midnight Disquietudes for the Satisfaction of a full Meal, or a Skin full of Wine; these I have nothing to say to, as not knowing how to invite them to Reflections full of Shame and Horror: But those that will observe this Rule, I promise them they shall awake into Health and Cheerfulness, and be capable of recounting with Delight those glorious Moments wherein the Mind has been indulging it self in such Luxury of Thought, such noble Hurry of Imagination. Suppose a Man's going supperless to Bed should introduce him to the Table of some great Prince or other, where he shall be entertained with the noblest Marks of Honour and Plenty, and do so much Business after, that he shall rise with as good a Stomach to his Breakfast as if he had fasted all Night long; or suppose he should see his dearest Friends remain all Night in great Distresses, which he could instantly have disengaged them from, could he have been content to have gone to Bed without t'other Bottle: Believe me, these Effects of Fancy are no contemptible Consequences of commanding or indulging one's Appetite.

'I forbear recommending my Advice upon many other Accounts, till I hear how you and your Readers relish what I have already said, among whom if there be any that may pretend it is useless to them, because they never dream at all, there may be others, perhaps, who do little else all Day long. Were every one as sensible as I am what happens to him in his Sleep, it would be no Dispute whether we past so considerable a Portion of our Time in the Condition of Stocks and Stones, or whether the Soul were not perpetually at Work upon the Principle of Thought. However, 'tis an honest Endeavour of mine to perswade my Countrymen to reap some Advantage from so many unregarded Hours, and as such you will encourage it.

'I shall conclude with giving you a Sketch or two of my Way of proceeding.

'If I have any Business of consequence to do to-morrow, I am scarce dropt asleep to-night but I am in the midst of it, and when awake I consider the whole Procession of the Affair, and get the Advantage of the next Day's Experience before the Sun has risen upon it.

'There is scarce a great Post but what I have some Time or other been in; but my Behaviour while I was Master of a College, pleases me so well, that whenever there is a Province of that Nature vacant, I intend to step in as soon as I can.

'I have done many Things that would not pass Examination, when I have had the Art of Flying, or being invisible; for which Reason I am glad I am not possessed of those extra-ordinary Qualities.

'Lastly, Mr. SPECTATOR, I have been a great Correspondent of yours, and have read many of my Letters in your Paper which I never wrote you. If you have a Mind I should really be so, I have got a Parcel of Visions and other Miscellanies in my Noctuary, which I shall send you to enrich your Paper with on proper Occasions.

I am, &c.

John Shadow.

Oxford, Aug. 20.

Footnote 1:

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Contents

№ 587

Monday, August 30, 1714

Джон Байром

—Intus, et in Cute novi—

Pers.

Sir

'I was the other Day reading the Life of Mahomet. Among many other Extravagancies, I find it recorded of that Impostor, that in the fourth Year of his Age the Angel Gabriel caught him up, while he was among his Play-fellows, and, carrying him aside, cut open his Breast, plucked out his Heart, and wrung out of it that black Drop of Blood, in which, say the Turkish Divines, is contained the Fomes Peccati, so that he was free from Sin ever after. I immediately said to my self, tho' this Story be a Fiction, a very good Moral may be drawn from it, would every Man but apply it to himself, and endeavour to squeeze out of his Heart whatever Sins or ill Qualities he finds in it.

'While my Mind was wholly taken up with this Contemplation, I insensibly fell into a most pleasing Slumber, when methought two Porters entered my Chamber, carrying a large Chest between them. After having set it down in the middle of the Room they departed. I immediately endeavour'd to open what was sent me, when a Shape, like that in which we paint our Angels, appeared before me, and forbad me. Enclosed, said he, are the Hearts of several of your Friends and Acquaintance; but before you can be qualified to see and animadvert on the Failings of others, you must be pure your self; whereupon he drew out his Incision Knife, cut me open, took out my Heart, and began to squeeze it. I was in a great Confusion, to see how many things, which I had always cherished as Virtues, issued out of my Heart on this Occasion. In short, after it had been thoroughly squeezed, it looked like an empty Bladder, when the Phantome, breathing a fresh Particle of Divine Air into it, restored it safe to its former Repository: and having sewed me up, we began to examine the Chest.

'The Hearts were all enclosed in transparent Phials, and preserved in a Liquor which looked like Spirits of Wine. The first which I cast my Eye upon, I was afraid would have broke the Glass which contained it. It shot up and down, with incredible Swiftness, thro' the Liquor in which it swam, and very frequently bounced against the Side of the Phial. The Fomes, or Spot in the Middle of it, was not large, but of a red fiery Colour, and seemed to be the Cause of these violent Agitations. That, says my Instructor, is the Heart of Tom. Dread-Nought, who behaved himself well in the late Wars, but has for these Ten Years last past been aiming at some Post of Honour to no Purpose. He is lately retired into the Country, where, quite choaked up with Spleen and Choler, he rails at better Men than himself, and will be for ever uneasie, because it is impossible he should think his Merit sufficiently rewarded. The next Heart that I examined was remarkable for its Smallness; it lay still at the Bottom of the Phial, and I could hardly perceive that it beat at all. The Fomes was quite black, and had almost diffused it self over the whole Heart. This, says my Interpreter, is the Heart of Dick Gloomy, who never thirsted after any thing but Money. Notwithstanding all his Endeavours, he is still poor. This has flung him into a most deplorable State of Melancholy and Despair. He is a Composition of Envy and Idleness, hates Mankind, but gives them their Revenge by being more uneasie to himself, than to any one else.

'The Phial I looked upon next contained a large fair Heart, which beat very strongly. The Fomes or Spot in it was exceeding small; but I could not help observing, that which way soever I turned the Phial it always appeared uppermost and in the strongest Point of Light. The Heart you are examining, says my Companion, belongs to Will. Worthy. He has, indeed, a most noble Soul, and is possessed of a thousand good Qualities. The Speck which you discover is Vanity.

'Here, says the Angel, is the Heart of Freelove, your intimate Friend. Freelove and I, said I, are at present very cold to one another, and I do not care for looking on the Heart of a Man, which I fear is overcast with Rancour. My Teacher commanded me to look upon it; I did so, and to my unspeakable Surprize, found that a small swelling Spot, which I at first took to be Ill-Will towards me, was only Passion, and that upon my nearer Inspection it wholly disappeared; upon which the Phantome told me Freelove was one of the best-natured Men alive.

'This, says my Teacher, is a Female Heart of your Acquaintance. I found the Fomes in it of the largest Size, and of a hundred different Colours, which were still varying every Moment. Upon my asking to whom it belonged, I was informed that it was the Heart of Coquetilla.

'I set it down, and drew out another, in which I took the Fomes at first Sight to be very small, but was amazed to find, that as I looked stedfastly upon it, it grew still larger. It was the Heart of Melissa, a noted Prude who lives the next Door to me.

'I show you this, says the Phantome, because it is indeed a Rarity, and you have the Happiness to know the Person to whom it belongs. He then put into my Hands a large Chrystal Glass, that enclosed an Heart, in which, though I examined it with the utmost Nicety, I could not perceive any Blemish. I made no Scruple to affirm that it must be the Heart of Seraphina, and was glad, but not surprized, to find that it was so. She is, indeed, continued my Guide, the Ornament, as well as the Envy, of her Sex; at these last Words, he pointed to the Hearts of several of her Female Acquaintance which lay in different Phials, and had very large Spots in them, all of a deep Blue. You are not to wonder, says he, that you see no Spot in an Heart, whose Innocence has been Proof against all the Corruptions of a depraved Age. If it has any Blemish, it is too small to be discovered by Human Eyes.

'I laid it down, and took up the Hearts of other Females, in all of which the Fomes ran in several Veins, which were twisted together, and made a very perplexed Figure. I asked the Meaning of it, and was told it represented Deceit.

'I should have been glad to have examined the Hearts of several of my Acquaintance, whom I knew to be particularly addicted to Drinking, Gaming, Intreaguing, &c., but my Interpreter told me I must let that alone till another Opportunity, and flung down the Cover of the Chest with so much violence, as immediately awoke me.

Contents

№ 588

Wednesday, September 1, 1714

Генри Гроув

Dicitis, omnis in Imbecillitate est et Gratia, et Caritas.

Cicero de Nat. Deor. L.

Beneficence

Hobs 'That from the Similitudes of Thoughts and Passions of one Man to the Thoughts and Passions of another, whosoever looks into himself and considers what he doth when he thinks, hopes, fears, &c., and upon what Grounds; he shall hereby read and know what are the Thoughts and Passions of all other Men upon the like Occasions.'

Hobs

Sir

Sir

Cicero

Footnote 1: Essay on the Terms of Christian Communion Discourse on Saving Faith Essay on the Soul's Immortality 588 601 626 635 Spectator.

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Contents

№ 589

Friday, September 3, 1714

Persequitur scelus ille suum: labefactaque tandem

Ictibus innumeris adductaque funibus arbor

Corruit.

Ovid.

Sir ,

'I am so great an Admirer of Trees, that the Spot of Ground I have chosen to build a small Seat upon, in the Country, is almost in the midst of a large Wood. I was obliged, much against my Will, to cut down several Trees, that I might have any such thing as a Walk in my Gardens; but then I have taken Care to leave the Space, between every Walk, as much a Wood as I found it. The Moment you turn either to the Right or Left, you are in a Forest, where Nature presents you with a much more beautiful Scene than could have been raised by Art.

'Instead of Tulips or Carnations, I can shew you Oakes in my Gardens of four hundred Years standing, and a Knot of Elms that might shelter a Troop of Horse from the Rain.

'It is not without the utmost Indignation, that I observe several prodigal young Heirs in the Neighbourhood, felling down the most glorious Monuments of their Ancestors Industry, and ruining, in a Day, the Product of Ages.

'I am mightily pleased with your Discourse upon Planting, which put me upon looking into my Books to give you some Account of the Veneration the Ancients had for Trees. There is an old Tradition, that Abraham planted a Cypress, a Pine, and a Cedar, and that these three incorporated into one Tree, which was cut down for the building of the Temple of Solomon.

'Isidorus, who lived in the Reign of Constantius, assures us, that he saw, even in his Time, that famous Oak in the Plains of Mambré, under which Abraham is reported to have dwelt, and adds, that the People looked upon it with a great Veneration, and preserved it as a Sacred Tree.

'The Heathens still went farther, and regarded it as the highest Piece of Sacrilege to injure certain Trees which they took to be protected by some Deity. The Story of Erisicthon, the Grove of Dodona, and that at Delphi, are all Instances of this Kind.

'If we consider the Machine in Virgil, so much blamed by several Criticks, in this Light, we shall hardly think it too violent.

'Æneas, when he built his Fleet, in order to sail for Italy, was obliged to cut down the Grove on Mount Ida, which however he durst not do till he had obtained leave from Cybele, to whom it was dedicated. The Goddess could not but think her self obliged to protect these Ships, which were made of Consecrated Timber, after a very extraordinary Manner, and therefore deSir ed Jupiter, that they might not be obnoxious to the Power of Waves or Winds. Jupiter would not grant this, but promised her, that as many as came safe to Italy should be transformed into Goddesses of the Sea; which the Poet tells us was accordingly executed.

And now at length the number'd Hours were come,

Prefix'd by Fate's irrevocable Doom,

When the great Mother of the Gods was free

To save her Ships, and finish Jove's Decree.

First, from the Quarter of the Morn, there sprung

A Light that sign'd the Heavens, and shot along:

Then from a Cloud, fring'd round with Golden Fires,

Were Timbrels heard, and Berecynthian Quires:

And last a Voice, with more than Mortal Sounds,

Both Hosts in Arms oppos'd, with equal Horror wounds.

O Trojan Race, your needless Aid forbear;

And know my Ships are my peculiar Care.

With greater Ease the bold Rutulian may,

With hissing Brands, attempt to burn the Sea,

Than singe my sacred Pines. But you my Charge,

Loos'd from your crooked Anchors launch at large,

Exalted each a Nymph: Forsake the Sand,

And swim the Seas, at Cybele's Command.

No sooner had the Goddess ceas'd to speak,

When lo, th' obedient Ships their Haulsers break;

And, strange to tell, like Dolphins in the Main,

They plunge their Prows, and dive, and spring again:

As many beauteous Maids the Billows sweep,

As rode before tall Vessels on the Deep.

(Dryden's Virg.)

'The common Opinion concerning the Nymphs, whom the Ancients called Hamadryads, is more to the Honour of Trees than any thing yet mentioned. It was thought the Fate of these Nymphs had so near a Dependance on some Trees, more especially Oaks, that they lived and died together. For this Reason they were extremely grateful to such Persons who preserved those Trees with which their Being subsisted. Apollonius tells us a very remarkable Story to this Purpose, with which I shall conclude my Letter.

'A certain Man, called Rhœcus, observing an old Oak ready to fall, and being moved with a sort of Compassion towards the Tree, ordered his Servants to pour in fresh Earth at the Roots of it, and set it upright. The Hamadryad or Nymph who must necessarily have perished with the Tree, appeared to him the next Day, and after having returned him her Thanks, told him, she was ready to grant whatever he should ask. As she was extreamly Beautiful, Rhœcus deSir ed he might be entertained as her Lover. The Hamadryad, not much displeased with the Request, promis'd to give him a Meeting, but commanded him for some Days to abstain from the Embraces of all other Women, adding that she would send a Bee to him, to let him know when he was to be Happy. Rhœcus was, it seems, too much addicted to Gaming, and happened to be in a Run of ill Luck when the faithful Bee came buzzing about him; so that instead of minding his kind Invitation, he had like to have killed him for his Pains. The Hamadryad was so provoked at her own Disappointment, and the ill Usage of her Messenger, that she deprived Rhœcus of the Use of his Limbs. However, says the Story, he was not so much a Criple, but he made a shift to cut down the Tree, and consequently to fell his Mistress.

Contents

№ 590

Monday, September 6, 1714

Аддисон

—Assiduo labuntur tempora motu

Non secus ac flumen. Neque enim consistere flumen,

Nec levis hora potest: sed ut unda, impellitur unda,

Urgeturque prior venienti, urgetque priorem,

Tempora sic fugiunt pariter, pariterque sequuntur;

Et nova sunt semper. Nam quod fuit ante, relictum est;

Fitque quod haud fuerat: momentaque cuncta novantur.

Ov. Met.

The following Discourse comes from the same Hand with the Essays upon Infinitude. 1

English Æternitas a Parte ante Æternitas a Parte post

has been

First

Secondly

Thirdly

Fourthly The Ancient of Days

Punctum stans Infinite Instance; Cowley Nothing is there to come, and nothing past,

But an Eternal Now does always last.

Alpha Omega

I am that I am Moses Sir Pharaoh I am

Footnote 1: 565 571 580 628

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Contents

№ 591

Wednesday, September 8, 1714

Юстас Баджелл

—Tenerorum lusor amorum—

Ovid.

no 1

Love Casuist;

Насколько сильно должны сжаться пальцы, прежде чем это превратится в сжатие рукой. Что можно по праву назвать абсолютным отказом со стороны девицы, а что — со стороны вдовы. На какие знаки внимания может рассчитывать любовник, получив удар веером по плечу от своей дамы. Может ли леди при первой встрече позволить своему покорному слуге поцеловать ей руку. До какой степени позволительно ухаживать за горничной, чтобы добиться успеха у госпожи. Как мужчине следует толковать улыбку и в каких случаях хмурый взгляд ничего не значит. В каких случаях может пригодиться робкий вид и т. д. «В мире больше бедствий, проистекающих от любви, чем от ненависти. Любовь — дочь праздности, но мать беспокойства. Мужчины серьезного склада (говорит сэр Фрэнсис Бэкон) наиболее постоянны; по той же причине мужчины должны быть постояннее женщин. Веселая часть человечества наиболее влюбчива, серьезная — наиболее любяща. Кокетка часто теряет репутацию, сохраняя при этом добродетель. Ханжа часто сохраняет репутацию, потеряв добродетель. Любовь облагораживает поведение мужчины, но делает поведение женщины смешным. Любовь обычно сопровождается доброй волей у молодых, расчетом у людей среднего возраста и страстью, слишком грубой, чтобы ее называть, у пожилых. Попытки возродить угасающую страсть обычно гасят ее остатки. Женщина, которая из неряхи становится чрезмерно опрятной или из чрезмерно опрятной — неряхой, определенно влюблена.

The Corinna.

Conceal, fond Man, conceal the mighty Smart,

Nor tell Corinna she has fir'd thy Heart.

In vain would'st thou complain, in vain pretend

To ask a Pity which she must not lend.

She's too much thy Superior to comply,

And too too fair to let thy Passion dye.

Languish in Secret, and with dumb Surprize

Drink the resistless Glances of her Eyes.

At awful Distance entertain thy Grief,

Be still in Pain, but never ask Relief.

Ne'er tempt her Scorn of thy consuming State;

Be any way undone, but fly her Hate.

Thou must submit to see thy Charmer bless

Some happier Youth that shall admire her less;

Who in that lovely Form, that Heavenly Mind,

Shall miss ten thousand Beauties thou could'st find;

Who with low Fancy shall approach her Charms,

While half enjoy'd she sinks into his Arms.

She knows not, must not know, thy nobler Fire,

Whom she, and whom the Muses do inspire;

Her Image only shall thy Breast employ,

And fill thy captiv'd Soul with Shades of joy;

Direct thy Dreams by Night, thy Thoughts by Day;

And never, never, from thy Bosom stray2.

Footnote 1: 602 605 614 623 625

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Footnote 2:

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Contents

№ 592

Friday, September 10, 1714

Аддисон

—Studium sine divite Vena—

Hor.

was 1 Salmoneus Tempest. Rimer's Edgar Lear

not to please

Aristotle Longinus Greeks Horace Quintilian Romans Boileau Dacier French

Momus Nox Somnus Momus 1st 2dly

Italians Gusto Grande

Terence Quorum æmulari exoptat negligentiam

Potiùs, quàm istorum obscuram diligentiam.

South secundum artem Shakespear Shakespear Pyrrhus's Pliny Apollo

Footnote 1:

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Contents

№ 593

Monday, September 13, 1714

Байром

Quale per incertam Lunam sub luce maligna

Est iter in Sylvis:—

Virg.

Shadow

'Since we have so little Time to spare, that none of it may be lost, I see no Reason why we should neglect to examine those imaginary Scenes we are presented with in Sleep, only because they have less Reality in them than our waking Meditations. A Traveller would bring his Judgment in Question who should despise the Directions of his Map for want of real Roads in it, because here stands a Dott instead of a Town, or a Cypher instead of a City, and it must be a long Day's Journey to travel thro' two or three Inches. Fancy in Dreams gives us much such another Landskip of Life as that does of Countries, and tho' its Appearances may seem strangely jumbled together, we may often observe such Traces and Footsteps of noble Thoughts, as, if carefully pursued, might lead us into a proper Path of Action. There is so much Rapture and Extasie in our fancied Bliss, and something so dismal and shocking in our fancied Misery, that tho' the Inactivity of the Body has given Occasion for calling Sleep the Image of Death, the Briskness of the Fancy affords us a strong Intimation of something within us that can never die.

'I have wondered, that Alexander the Great, who came into the World sufficiently dreamt of by his Parents, and had himself a tolerable Knack at dreaming, should often say, that

Sleep was one thing which made him sensible he was Mortal.

I who have not such Fields of Action in the Daytime to divert my Attention from this Matter, plainly perceive, that in those Operations of the Mind, while the Body is at rest, there is a certain Vastness of Conception very suitable to the Capacity, and demonstrative of the Force of that Divine Part in our Composition which will last for ever. Neither do I much doubt but had we a true Account of the Wonders the Hero last mentioned performed in his Sleep, his conquering this little Globe would hardly be worth mentioning. I may affirm, without Vanity, that when I compare several Actions in Quintus Curtius with some others in my own Noctuary, I appear the greater Hero of the two.

I shall close this Subject with observing, that while we are awake we are at Liberty to fix our Thoughts on what we please, but in Sleep we have not the Command of them. The Ideas which strike the Fancy, arise in us without our Choice, either from the Occurrences of the Day past, the Temper we lye down in, or it may be the Direction of some superior Being.

It is certain the Imagination may be so differently affected in Sleep, that our Actions of the Day might be either rewarded or punished with a little Age of Happiness or Misery. St. Austin was of Opinion, that if in Paradise there was the same Vicissitude of sleeping and waking as in the present World, the Dreams of its Inhabitants would be very happy.

And so far at present our Dreams are in our Power, that they are generally conformable to our waking Thoughts, so that it is not impossible to convey our selves to a Consort of Musick, the Conversation of Distant Friends, or any other Entertainment which has been before lodged in the Mind.

My Readers, by applying these Hints will find the Necessity of making a good Day of it, if they heartily wish themselves a good Night.

I have often consider'd Marcia's Prayer, and Lucius's Account of Cato, in this Light.

Marc. O ye immortal Powers, that guard the Just,

Watch round his Couch, and soften his Repose,

Banish his Sorrows, and becalm his Soul

With easie Dreams; remember all his Virtues;

And shew Mankind that Goodness is your Care.

Luc. Sweet are the Slumbers of the virtuous Man!

O Marcia, I have seen thy Godlike Father:

Some Pow'r invisible supports his Soul,

And bears it up in all its wonted Greatness.

A kind refreshing Sleep is fall'n upon him:

I saw him stretcht at Ease, his Fancy lost

In pleasing Dreams; as I drew near his Couch,

He smil'd, and cry'd, Cæsar, thou canst not hurt me.

Shadow Virgil

Contents

№ 594

Wednesday, September 15, 1714

—Absentem qui rodit amicum,

Qui non defendit, alio culpante; solutos

Qui captat risus hominum, famamque dicacis,

Fingere qui non visa potest, commissa tacere

Qui nequit, hic niger est: hunc tu Romane caveto.

Hor.

Sir

Прежде всего, пусть он подумает, не находит ли он удовольствия в том, чтобы слушать о недостатках других. Во-вторых, не слишком ли он склонен верить таким мелким очерняющим рассказам и не более ли он склонен к доверчивости в недоброжелательную, нежели в доброжелательную сторону. В-третьих, не готов ли он распространять и тиражировать такие слухи, которые ведут к бесчестию другого. Таковы различные ступени, по которым этот порок развивается и перерастает в клевету и очернительство. the which 1

believe

It Thales, Falshood is just as far distant from Truth, as the Ears are from the Eyes. 2 shall de la Trape French 3

Footnote 1: that

return

Footnote 2:

return

Footnote 3: Description de l'Abbaye de la Trappe

return

Contents

№ 595

Friday, September 17, 1714

—Non ut placidis cœant immitia, non ut Serpentes avibus geminentur, tigribus agni—

Hor.

Mixture of inconsistent Metaphors,

Libyan

The heavy Lashes that have dropped from your Pen Gall dropping from a Pen being lashed in a Satyr,

World

Sir ,

'After the many heavy Lashes that have fallen from your Pen, you may justly expect in return all the Load that my Ink can lay upon your Shoulders. You have Quartered all the foul Language upon me, that could be raked out of the Air of Billingsgate, without knowing who I am, or whether I deserved to be Cupped and Scarified at this rate. I tell you once for all, turn your Eyes where you please, you shall never Smell me out. Do you think that the Panicks, which you sow about the Parish, will ever build a Monument to your Glory? No, Sir , you may Fight these Battles as long as you will, but when you come to Ballance the Account you will find that you have been Fishing in troubled Waters, and that an Ignis fatuus hath bewildered you, and that indeed you have built upon a sandy Foundation, and brought your Hogs to a fair Market.

I am, Sir ,

Yours, &c.

Contents

№ 596

Monday, September 20, 1714

Molle meum levibus Cor est violabile Telis.

Ovid.

Sir ,

'I am fully convinced that there is not upon Earth a more impertinent Creature than an importunate Lover: We are daily complaining of the Severity of our Fate, to People who are wholly unconcerned in it; and hourly improving a Passion, which we would persuade the World is the Torment of our Lives. Notwithstanding this Reflection, Sir , I cannot forbear acquainting you with my own Case. You must know then, Sir , that even from my Childhood, the most prevailing Inclination I could perceive in my self, was a strong DeSir e to be in Favour with the Fair Sex. I am at present in the one and twentieth Year of my Age, and should have made Choice of a She Bed-fellow many Years since, had not my Father, who has a pretty good Estate of his own getting, and passes in the World for a prudent Man, being pleased to lay it down as a Maxim, That nothing spoils a young Fellow's Fortune so much as marrying early; and that no Man ought to think of Wedlock 'till six and twenty. Knowing his Sentiments upon this Head, I thought it in vain to apply my self to Women of Condition, who expect Settlements; so that all my Amours have hitherto been with Ladies who had no Fortunes: But I know not how to give you so good an Idea of me, as by laying before you the History of my Life.

'I can very well remember, that at my School-mistresses, whenever we broke up, I was always for joining my self with the Miss who Lay in, and was constantly one of the first to make a Party in the Play of Husband and Wife. This Passion for being well with the Females still increased as I advanced in Years. At the Dancing-School I contracted so many Quarrels by struggling with my Fellow-Scholars for the Partner I liked best, that upon a Ball Night, before our Mothers made their Appearance, I was usually up to the Nose in Blood. My Father, like a discreet Man, soon removed me from this Stage of Softness to a School of Discipline, where I learnt Latin and Greek. I underwent several Severities in this Place, 'till it was thought convenient to send me to the University; though, to confess the Truth, I should not have arrived so early at that Seat of Learning, but from the Discovery of an Intrigue between me and my Master's House-Keeper; upon whom I had employed my Rhetorick so effectually, that, though she was a very elderly Lady, I had almost brought her to consent to marry me. Upon my Arrival at Oxford, I found Logick so dry, that, instead of giving Attention to the Dead, I soon fell to addressing the Living. My first Amour was with a pretty Girl whom I shall call Parthenope: Her Mother sold Ale by the Town-Wall. Being often caught there by the Proctor, I was forced at last, that my Mistress's Reputation might receive no Blemish, to confess my Addresses were honourable. Upon this I was immediately sent Home; but Parthenope soon after marrying a Shoe-maker, I was again suffered to return. My next Affair was with my Taylor's Daughter, who deserted me for the sake of a young Barber. Upon my complaining to one of my particular Friends of this Misfortune, the cruel Wagg made a meer Jest of my Calamity, and asked me with a Smile, Where the Needle should turn but to the Pole?1 After this I was deeply in Love with a Milliner, and at last with my Bed-maker, upon which I was sent away, or in the University Phrase, Rusticated for ever.

'Upon my coming home, I settled to my Studies so heartily, and contracted so great a Reservedness by being kept from the Company I most affected, that my Father thought he might venture me at the Temple.

'Within a Week after my Arrival I began to shine again, and became enamour'd with a mighty pretty Creature, who had every thing but Mony to recommend her. Having frequent Opportunities of uttering all the soft things which an Heart formed for Love could inspire me with, I soon gained her Consent to treat of Marriage; but unfortunately for us all, in the Absence of my Charmer I usually talked the same Language to her elder Sister, who is also very pretty. Now I assure you, Mr. SPECTATOR, this did not proceed from any real Affection I had conceived for her; but being a perfect Stranger to the Conversation of Men, and strongly addicted to associate with the Women, I knew no other Language but that of Love. I should however be very much obliged to you, if you could free me from the Perplexity I am at present in. I have sent Word to my old Gentleman in the Country, that I am desperately in Love with the younger Sister! and her Father, who knew no better, poor Man! acquainted him by the same Post, that I had for some time made my Addresses to the Elder. Upon this old Testy sends me up Word, that he has heard so much of my Exploits, that he intends immediately to order me to the South-Sea. Sir , I have occasionally talked so much of dying, that I begin to think there is not much in it; and if the old Squire persists in his Design, I do hereby give him Notice that I am providing my self with proper Instruments for the Destruction of despairing Lovers; let him therefore look to it, and consider that by his Obstinacy he may himself lose the Son of his Strength, the World an hopeful Lawyer, my Mistress a passionate Lover, and you, Mr. SPECTATOR,