A PHANATIQUE 273 Chymerical opinions infuse into him a kinde of frenetique valour. He is a perfect Saint in his own conceit, and would not change places in Heaven with any of the Apostles, whom he calls nothing but bare Paul, Peter, John, &c. and dare not add the title of Saint for fear of sinning. He hath but a mean respect to the Scripture, and could wish some things expunged out of the Bible, having blotted them out of his minde and opinion, which is all one as to curtel the Scripture. And for Tradition he cannot abide it, esteeming of the writings of antient Fathers as Winter tales, or old Womens fables. If he be not an enemy to Government in the abstract, he is rarely reconcileable to present powers, (in case they do not showre preferments upon him) for that he thirsts after innovation as well in things Civil as Ecclesiasticall. And loathes Antiquity as a French-man does his fashions of the last year. He is by nature covetous, yet will not grudge to squander away his whole estate to maintain Conventicles, and is charitable to none but his own tribe. The Proverbs of Solomon are a great eye-sore to him, but especially that Text, My son, fear God and the King, and meddle not with them that are given to change. To conclude, He is a bubble or bladder tossed to and fro with every winde, which at length breaks, and vanisheth to nothing. MARGARET CAVENDISH, DUCHESS OF NEWCASTLE (? 1625-1674) CCXI. Sociable Letters, . . . London,... 1664. fol. The character-form suited the rather wandering ideas of Lamb's Duchess so well that it is curious how little she used it. There are but a few sketches in these letters, and only hints of the form elsewhere. In 'Mode-Minds' her good sense and power of satirical observation are happily illustrated. On Mode-Minds MOST men and Women in this Age, in most Nations in Europe, are nothing but Mode, as mode-Minds, mode-Bodyes, mode-Appetites, mode-Behaviours, mode-Cloaths, mode-Pastimes or Vices, mode-Speeches and Conversations, which is strange to have Minds according to the Mode, as to have a mode-Judgment, for all will give their Judgments and Opinions according to the Mode, and they Love and Hate according to the Mode, they are Couragious or Cowardly according to the Mode, Approve or Dislike according to the Mode, nay, their Wits are according to the Mode, as to Rallery, Clinch, Buffonly Jest, and the like, for Better Wit is not usually the Mode, as being alwayes out of Fashion amongst mode-Gallants, but True and Good Wit lives with the Seniors of the Time, such as Regard not the Mode, but Chuse or Prefer what is Best, and not what is Most in Fashion, unless that which is Best be in Fashion, which is very seldom if ever Known . . . ON MODE-MINDS 275 and for Wise men, they Speak not with ModePhrases, but such Words as are most Plain to be Understood, and the Best to Deliver or Declare Sense and Reason, and their Behaviours are those which are Most Manly and Least Apish, Fantastical or Constrain'd; and their Clothes are such as are most Useful, Easie and Becoming; neither do their Appetites Relish Mode-Meats or Sauces, because they have the Mode Haut Goust, but they Relish Best what is most Pleasing or Savoury to their Taste; and so for Drinks Compounded, as Chocolata, Limmonada, and the like, they will not Drink them because of the Mode; neither do they Affect Mode-Songs or Sounds, because they are in Fashion to be Sung or Play'd, but because they are Well-Set Tunes, or Well-Compos'd Musick, or Witty Songs, and Well Sung by Good Voices, or Well Plaid on Instruments; neither do they follow Mode-Vices or Vanities for Fashion, but for Pleasure, or their own Humour or Fancy; nor do they use those Exercises that are in Mode, but those they like Best. Thus a Wise Man Follows not the Mode, but his own Humour, for if it be the Mode to Play at Tennis, or Paillemaille, or the like, if he like better to Ride or Fence, he will let alone the mode-Exercises and Use his Own; if it be the mode-Pastime to Play at Cards or Dice, if he like better to Write or Read, he will leave the mode-Pastime and Follow his Own; and if it be the mode-Custom to Dine and Sup, and Meet at Ordinaries or Taverns, if he like better to Sup and Dine at Home alone, he will not go to Ordinaries or Taverns; if it be the Mode to make General Courtships, if he Like, or is better pleased with a Particular Mistress, he will not follow the Mode; neither will he Ride Post because it is the Mode, but because his Affairs Require it; neither will he Journey from Place to Place to no Purpose, because it is the Mode, but will Wisely Sit Still or Rest at his own Home, because it is Easie, Peaceable, Quiet, and Prudent, as not so Chargeable. RICHARD HEAD (? 1637-? 1686) The English Rogue. . . London, ... 1665. 8vo. 3 characters. ... Proteus Redivivus: Or The Art of Wheedling. . . London,... 1675. 8vo. 17 characters. The three witty characters in the English Rogue are given as set-pieces, almost as extra-illustrations,' but in Proteus the characters form part of the ordinary text, which is almost a character-book in its discussion of the various types of wheedlers. Head frequently borrows, and usually without acknowledgement, from preceding character-writers. He is indebted to Earle for nearly one-third of his 'Wheedle of the Shop-Keeper.' The Character of A Bottle of Canary He is a Gentleman I assure you well extracted, which once lived like a Salamander in the midst of the flames, and had he not been burnt, he had never proved sound. He seems a Prodigy: For that which we live by, decays him; hating Air, as Bacchus hates small Beer. He will lie still if you smother him, and is never so well, as when his breath is stopt. Bury him, and you make him quicker. As for his habit, it is ever plain, yet neat: Though Nobly born, he scorns not to wear a Green Coat, with a badge on it; and you cannot injure him worse than to pick a hole in his Coat. Though he wears for the most part one sort of Garb, yet he is never out of fashion, acceptable to the best of company, not regarding his out |