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Hor. Ars Poet. v. 25.

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to say to you, O best of men, that I cannot figure to the compliments you pay our sex are innumerable myself a greater happiness than in such an employ- and that those very faults which you represent in ment. To be present at all the adventures to which us, are neither black in themselves, nor, as you own, human life is exposed, to administer slumber to thy universal among us. But, Sir, it is plain that these eye-lids, in the agonies of a fever, to cover thy be your discourses are calculated for none but the fashloved face in the day of battle, to go with thee a ionable part of womankind, and for the use of guardian angel incapable of wound or pain, where those who are rather indiscreet than vicious. But, I have longed to attend thee when a weak, a fear Sir, there is a sort of prostitutes in the lower part of ful woman: these, my dear, are the thoughts with our sex, who are a scandal to us, and very well dewhich I warm my poor languid heart. But, indeed, serve to fall under your censure. I know it would I am not capable, under my present weakness, of debase your paper too much to enter into the bebearing the strong agonies of mind I fall into, when haviour of these female libertines : but, as your reI form to myself the grief you will be in, upon your marks on some part of it would be a doing of justice first bearing of my departure. I will not dwell to several women of virtue and honour, whose reupon this, because your kind and generous heart putations suffer by it, I hope you will not think it will be but the more afflicted, the more the person improper to give the public some accounts of this for whom you lament offers you consolation. My nature. You must know, Sir, I am provoked to last breath will, if I am myself, expire in a prayer write you this letter, by the behaviour of an infamous for you. I shall never see thy face again. "Fare-woman, who, having passed her youth in a most shamewell for ever.-T.”

less state of prostitution, is now one of those who gain their livelihood by seducing others that are

younger than themselves, and by establishing a crie No. 205.] THURSDAY, OCTOBER 25, 1711. minal commerce between the two sexes. Among Decipimur specie recti

several of her artifices to get money, she frequently Deluded by a seeming excellence.—Roscommon.

persuades a vain young fellow, that such woman

of quality, or such a celebrated toast, entertains a When I meet with any vicious character that is secret passion for him, and wants nothing but an not generally known, in order to prevent its doing opportunity of revealing it. Nay, she has goue so mischief, I draw it at length, and set it up as a far as to write letters in the name of a woman of scarecrow: by which means I do not only make an figure, to borrow money of one of these foolish Roexample of the person to whom it belongs, but derigos, which she has afterward appropriated to give warning to all her majesty's subjects, that they her own use. In the mean time, the person who may not suffer by it. Thus, to change the allusion, has lent the money, has thought a lady under obliI have marked out several of the shoals and quick- gations to him, who scarce knew his name; and sands of life, and am continually employed in dis wondered at her ingratitude when he has been with covering those which are still concealed, in order to her, that she has not owned the favour, though at keep the ignorant and unwary from running upon the same time he was too much a man of honour to them. It is with this intention that I publish the put her in mind of it. following letter, which brings to light some secrets “When this abandoned baggage meets with a of this nature.

man who has vanity enough to give credit to rela“ Mr. SPECTATOR,

tions of this nature, she turns him to very good acThere are none of your speculations which I count by repeating praises that were never uttered, read over with greater delight, than those which are and delivering messages that were never sent. As designed for the improvement of our sex. You have the house of this shameless creature is frequented by endeavoured to correct our unreasonable fears and several foreigners, I have heard of another artifice, superstitions, in your seventh and twelfth papers; out of which she often raises money. The foreigner our fancy for equipage, in your fifteenth; our love sighs after some British beauty, whom he only of puppet-shows, in your thirty-first; our notions knows by fame; upon which she promises, if he can of beauty, in your thirty-third; our inclination for be secret, to procure him a meeting. The stranger, romances, in your thirty-seventh; our passion for ravished at his good fortune, gives her a present, French fopperies, in your forty-fifth; our manhood and in a little time is introduced to some imaginary and party zeal, in your fifty-seventh; our abuse of title : for you must know that this cunning purdancing, in your sixty-sixth and sixty-seventh ; veyor bas her representatives upon this occasion, of our levity, in your hundred and twenty-eighth; some of the finest ladies in the kingdom. By this our love of coxcombs, in your hundred and fifty- means, as I am informed, it is usual enough to meet fourth and hundred and fifty-seventh ; our tyranny with a German count in foreign countries, that shall over the hen-pecked, in your hundred and seventy- make his boast of favours he has received froin sixth. You have described the Pict, in your forty- women of the highest ranks, and the most unblefirst; the Idol, in your seventy-third; the Demur- mished characters. Now, Sir, what safety is there rer, in your eighty-ninth; the Salamander, in your for a woman's reputation, when a lady may be thus hundred and ninety-cighth. You have likewise taken prostituted as it were by proxy, and be reputed an to pieces our dress, and represented to us the ex- unchaste woman; as the Hero in the ninth book of travagances we are often guilty of in that particular. Dryden's Virgil is looked upon as a coward, because You have fallen upon our patches, in your fiftieth the phantom which appeared in his likeness ran and eighty-first; our commodes, in your ninety- away from Turnus? You may depend upon what eighth; our fans, in your bundred and second; our 1 relate to you to be matter of fact, and the pracriding-habits, in your hundred and fourth; our hoop- tice of more than one of these female panders. If petticoats, in your hundred and twenty-seventh; you print this letter, I may give you some further besides a great many little blemishes which you have accounts of this vicioas race of women. touched upon in your several other papers, and in

“ Your humble servant, BELVIDERA." those many letters that are scattered up and down your works. At the same time we must own that). Alluding to the character so named in Shakspeare's Othella

I shall add two other letters on different subjects before they know any thing of our characters, but to fill up iny paper.

from the intimations men gather from our aspect. “ MR. SPECTATOR,

A man, they say, wears the picture of his mind in "I am a country clergyman, and hope you will his countenance; and one man's eyes are spectacles lend me your assistance in ridiculing some little in. to his, who looks at him to read his heart. But decencies which cannot so properly be exposed from though that way of raising an opinion of those we the pulpit.

behold in public is very fallacious, certain it is, that "A widow lady, who straggled this summer from those, who by their words and actions take as much London into my parish for the benefit of the air, as upon themselves, as they can but barely demand in she says, appears every Sunday at church with the strict scrutiny of their deserts, will find their many fashionable extravagances, to the great as

account lessen every day. A modest man preserves tonishment of my congregation.

his character, as a frugal man does his fortune; if “But what gives us the most offence is her thea. either of them live to the height of either, one will trical manner of singing the Psalms. She intro- find losses, the other errors, which he has not stock duces about fifty Italian airs into the hundredth by him to make up. It were therefore a just rule, psalm; and whilst we begin, · All people in the old to keep your desires, your words, and actions, within solemn tune of our forefathers, she in a quite differ- the regard you observe your friends have for you; ent key runs divisions on the vowels, and adorns and never, if it were in a man's power, to take as them with the graces of Nicolini : if she meets much as he possibly might, either in preferment or with 'eke or "aye,' which are frequent in the reputation. My walks have lately been among the metre of Hopkins and Sternhold, we are certain to mercantile part of the world; and one gets phrases hear her quavering them balf a minute after us, to naturally from those with whom one converses. I some eprightly airs of the opera.

say then, he that in his air, his treatment of others, “I am very far from being an enemy to church or an habitual arrogance to himself

, gives himself musie; but fear this abuse of it may inake my credit for the least article of more wit, wisdom, parish ridiculous, who already look on the singing goodness, or valour, than he can possibly produce psalms as an entertainment, and not part of their if he is called upon, will find the world' break in devotion: besides I am apprehensive that the in- upon him, and consider him as one who bas cheated fection may spread; for 'Squire Squeekum, who by them of all the esteem they had before allowed him. his voice seems (ir 1 may use the expression) to be This brings a commission of bankruptcy upou him; cut out for an Italian singer, was last Sunday prac- and he that might have gone on to his life's end in tising the same airs.

a prosperous way, by aiming at more than he should "kdow the lady's principles, and that she will is no longer proprietor of what he really had before, plead the toleration, which (as she fancies) allows but his pretensions fare as all things do which are her nonconformity in this particular; but I beg you torn instead of being divided. to acquaint her that singing the Psalms in a different

There is no one living would deny Cinna the aptune from the rest of the congregation is a sort of plause of an agreeable and facetious wit; or could schism not tolerated by that act.

possibly pretend that there is not something inimic“ I am, Sir, your very humble Servant,

ably unforced and diverting in his manner of de“R. S.”

livering all his sentiments in conversation, if he « MR. SPECTATOR,

were able to conceal the strong desire of applause “ In your paper upon temperance, you prescribe they who converse with him see that all the civili

which he betrays in every syllable he utters. But. to us a rule for drinking out of Sir William Temple, ties they could do to him, or the kind things they in the following words: The first glass for myself, could say to him, would fall short of what he exthe second for my friends, the third for good humour, and the fourth for mine enemies. Now, Sir, esteem they have for his merit, their reflections turn

pects; and therefore, instead of showing him the you must know, that I have read this your Specta- only upon that they observe he has of it himself. tor, in a club whereof I am a member; when our president told us there was certainly an error in the trip into à room with that theatrical ostentation of

If you go among the women, and behold Gloriana print, and that the word glass should be bottle; and her charms, Mirtilla with that soft regularity in her therefore has ordered me to inform you of this mis- motion, Chloe with such an indifferent familiarity, take, and to desire you to publish the following er. Corinna with such a fond approach, and Roxana ratum : In the paper of Saturday, Octob. 13, col. with such a demand of respect in the great gravity 3, line 11, for glass,' read' bottle.'

“ Yours,

of her entrance; you find all the sex, who under

stand themselves and act naturally, wait only for L. Robin GOODFELLOW."

their absence, to tell you that all these ladies would

impose themselves upon you; and each of them No. 206.] FRIDAY, OCTOBER 26, 1711.

carry in their behaviour a consciousness of so much

more than they should pretend to, that they lose Quanto quisque sibi plura negaverit,

what would otherwise be given them.
A Diis plura feret
Hor. 3 Od. xvi. 21.

I remember the last time I saw Macbeth, I was
They that do much themselves deny,
Receive more blessings from the sky.-CREECH.

wonderfully taken with the skill of the poet, in

making the murderer form fears to himself from There is a call upon mankind to value and cs- the moderation of the prince whose life he was going teem those who set a moderate price upon their own to take away. He says of the king : " He bore his : merit; and self-denial is frequently attended with faculties so meekly;" and justly inferred from unexpected blessings, which in the end abuudantly thence, that all divine and human power would recompense such losses as the modest seem to suffer join to avenge his death, who had made such an

in the ordinary occurrences of life. The curious abstinent use of dominion. All that is in a man's "tell us, a determination in our favour or to our dis power to do to advance his own pomp and plory, advantage is made upon our first appearance, even land forbears, is so much faid up against the day of distress, and pity will always be his portion in nal's tenth satire, and to the second satire of Peradversity, who acted with gentleness in prosperity. sius; as the last of these authors has almost tran.

The great officer wbo foregoes the advantages he scribed the preceding dialogue, entitled Alcibiades might take to himself, and renounces all prudential the First, in his fourth satire. regards to his own person in danger, has so far the The speakers in this dialogue upon prayer, are merit of a volunteer; and all his honours and glo- Socrates and Alcibiades ;' and the substance of it ries are unenvied, for sharing the common fate with (when drawn together out of the intricacies and dithe same frankness as they do who have no such gressions) as follows: endearing circumstances to part with. But if there Socrates meeting his pupil Alcibiades, as he was were no such considerations as the good effect which going to his devotions, and observing his eyes to be self-denial has upon the .sense of other men to fixed upon the earth with great seriousness and atwards us, it is of all qualities the most desirable for tention, tells him, that he had reason to be thoughtthe agreeable disposition in which it places our own ful on that occasion, since it was possible for a man minds. I cannot tell what better to say of it, than to bring down evils upon himself by his own prayers; that it is the very contrary of ambition; and that and that those things which the gods send him in modesty allays all those passions and inquietudes answer to his petitions, might turn to his destructo which that vice exposes us. He that is moderate tion. This, says he, may not only happen when a in his wishes, from reason and choice, and not re- man prays for what he knows is mischievous in its signed from sourness, distaste, or disappointment, own nature, as dipus implored the gods to sow doubles all the pleasures of his life. The air, the dissension between his sons; but when he prays for season, a' sun-shiny day, or a fair prospect, are in- what he believes would be for his good, and against stances of happiness; and that which he enjoys in what he believes would be to his detriment. This common with all the world (by his exemption from the philosopher shows must necessarily happen the enchantments by which all the world are be- among us, since most men are blinded with ignowitched), are to bim uncommon benefits and new rance, prejudice, or passion, which hinder them from acquisitions. Health is not eaten up with care, seeing such things as are really beneficial to them. nor pleasure interrupted bly envy. It is not to him for an instance, he asks Alcibiades, whether he of any consequence what this man is famed for, or would not be thoroughly pleased and satisfied if that for what the other is preferred. He knows there is in god, to whom he was going to address himself, should such a place an uninterrupted walk; he can meet in promise to make him the sovereign of the whole such a company an agreeable conversation. He earth ? Alcibiades answers, that he should, doubthas no emulation, he is no man's rival, but every less, look upon such a promise as the greatest man's well-wisher; can look at a prosperous man, favour that could be bestowed upon him. Socrates with a pleasure in reflecting that be bopes he is as then asks him, if after receiving this great favour happy as hiinself; and has his mind and his fortune he would be contented to lose his life? Or is lie (as far as prudence will allow) open to the unhappy would receive it, though he was sure he should make and to the stranger.

an ill use of it? To both which questions AlciLucceius has learning, wit, humour, eloquence, biades answers in the negative. Socrates then but no ambitious prospects to pursue with these sbows him, from the examples of others, how these advantages; therefore to the ordinary world he is might very probably be the effects of such a blessing; perhaps thought to want spirit, but known among He then adds, that other reputed pieces of good his friends to have a mind of the most consummate fortune, as that of having a son, or procuring the greatness. He wants no man's admiration, is in highest post in a government, are subject to the no need of pomp. His clothes please him if they like fatal consequences; which nevertheless, says are fashionable and warm; his companions are he, men ardently desire, and would not fail to pray agreeable if they are civil and well-natured. There for, if they thought their prayers might be effectual is with him no occasion for superfluity at meals, or for the obtaining of them. jollity in company; in a word, for any thing extra- Having established this great point, that all the ordinary to adoiinister delight to him. Want of most apparent blessings in this life are obnoxious to prejudice, and command of appetite, are the com-such dreadful consequences, and that no man knows panions which make his journey of life so casy, what in its event would prove to him a blessing or that he in all places meets with more wit, more a curse, he teaches Alcibiades after what manner he good cheer, and more good humour, than is neces- ought to pray. sary to make him enjoy himself with pleasure and In the first place, he recommends to him, as the satisfaction.-T.

model of his devotions, a short prayer which a Greek poet composed for the use of his friends, in the fol.

lowing words: “O Jupiter, give us those things No. 207.1 SATURDAY, OCTOBER 27, 1711. which are good for us, whether they are such things Omnibus in terris, quæ sunt a Gadibus usque

as we pray for, or such things as we do not pray Auroram et Gangem, pauci dignoscere possunt

for: and remove from us those things which are Vera bona, atque illis multum diversa, remota

hurtful, though they are such things as we pray for." Erroris nebula

In the second place, that his disciple may ask Look round the nabitable world, how few Know their own good, or, knowing it, pursue ?

such things as are expedient for him, he shows him, How rarely reason guides the stubborn choice,

that it is absolutely necessary to apply himself to Prompts the fond wish, or lifts the suppliant voice ? the study of true wisdom, and to the knowledge of

DRYDEN, Joenson, &c. that which is his chief good, and the most suitable In my last Saturday's paper, I laid down some to the excellence of his natorej 11679.pe thoughts upon devotion in general, and shall here la the third and last place he informis him, that show what were the notions of the most refined the best methods the could make use of to draw heathens on this subject, as they are represented in down blessings upon bimself, and to reader his Plato's dialogue upon prayer, entitled Alcibiades prayers acceptable, would be to live in a constant the Second, which doubtless gave occasion to Juve-l practice of bis duty towards the gods, and towards

Juv. Sat. x. 1

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men. Under.this.head hervery much recommends Aection, "That the great founder of our religion, as a form of prayer the Lacedæmonians make use of, well by his own example as in the form of prayer in which they petition the gods, to give them all, which he taught his disciples, did not only keep up good things so long as they were virtuous.”. Under to those rules which the light of nature had sugthis head, likewise, he gives a very remarkable ac- gested to this great philosopher, but instructed his count of an.oracle to the following purpose : disciples in the whole extent of this duty, as well as

When the Athenians in the war with the Lace- of all others. He directed them to the proper obdæmonians received many defeats both by sea and ject of adoration, and taught them, according to the land, they sent a message to the oracle of Jupiter third rule above mentioned, to apply themselves to Ammon, to ask the reason why they who erected so him in their closets, without show or ostentation, many temples to the gods, and adorned them with and to worship him in spirit and in truth.”. As the such costly offerings, why they who had instituted Lacedæmonians in their form of prayer implored so many festivals, and accompanied them with such the gods in general to give them all good things so pomps and ceremonies; in short, why they who had long as they were virtuous, we ask in particular slain so many hecatombs at their altars, should be that our offences may be forgiven, as we forgive less successful than the Lacedæmonians, who fell so those of others.” If we look into the second rule short of them in these particulars ? To this, says which Socrates bas prescribed, namely, that we be, the oracle made the following reply: "I am should apply ourselves to the knowledge of such better pleased with the prayers of the Lacedæmo- things as are best for us, this too is explained at nians than with all the oblations of tne Greeks.” large in the doctrines of the Gospel, where we are As this prayer implied and encouraged virtue in taught in several instances to regard those things as those who made it; the philosopher proceeds to curses, which appear as blessings in the eye of the show how the most vicious man might be devout, so world; and, on the contrary, to esteem those things far as victims could make him, but that his offerings as blessings, which to the generality of mankind were regarded by the gods as bribes, and his peti- appear as curses. Thus, in the form which is pre tions as blasphemies. He likewise quotes on this scribed to us, we only pray for that happiness which occasion two verses out of Homer,* in which the is our chief good, and the great end of our existpoet says, " that the scent of the Trojan sacrifices ence, when we petition the Supreme Being for the was carried up to heaven by the winds; but that it coming of his kingdom, being solicitous for no other was not acceptable to the gods, who were displeased temporal blessings but our daily sustenance. On with Priam and all his people.”

the other side, we pray against nothing but sin, and The conclusion of this dialogue is very remark- against evil in general, leaving it with Omniscience able. Socrates having deterred Alcibiades from the to determine what is really such. If we look into prayers and sacrifice which he was going to offer, the first of Socrates, his rules of prayer, in which by setting forth the above-mentioned difficulties of he recommends the above-mentioned form of the performing that duty as he ought, adds these words: ancient poet, we find that form not only compre* We must therefore wait until such time as we bended, but very much improved in the petition, may learn how we ought to behave ourselves towards wherein we pray to the Supreme Being that his the gods, and towards men.” “ But when will that will may be done : which is of the same force with time come ?" says Alcibiades, " and who is it that that form which our Saviour used, when he prayed will instruct us? for I would fain see this man, against the most painful and most ignominious of whoever he is.” “ It is one,” says Socrates, “who deaths, “Nevertheless not my will, but thine be takes care of you ; but as Homer tells us, that Mi. done. This comprehensive petition is the most Derya removed the mist from Diomede's eyes that humble, as well as the most prudent, that can be he might plainly discover both gods and men,t so offered up from the creature to his Creator, as it the darkness that hangs upon your mind must be supposes the Supreme Being wills nothing but what removed before you are able to discern what is good is for our good, and that be knows better than ourand what is evil.” “ Let him remove from my selves what is so.-L. mind," says Alcibiades, “ the darkness and what else he pleases, I am determined to refuse nothing he shall order me, whoever he is, so that I may be

No. 208.] MONDAY, OCTOBER 29, 1711.. come the better man by it." The remaining part of

-Veniunt spectentur ut ipsa. this dialogue is very obscure: there is something in it

OVID, Ars Am. 1. i. 99. that would make us think Socrates hinted at himself,

To be themselves a spectacle they come, when he spoke of this divine teacher who was to I have several letters from people of good sense, come into the world, did not he own that he himself who lament the depravity or poverty of taste the was in this respect as much at a loss, and in as town is fallen into with relation to plays and public great distress as the rest of mankind.

spectacles. A lady in particular observes, that there Same learned men look upon this conclusion as a is such a levity in the minds of her own sex, that prediction of our Saviour, or at least that Socrates, they seldom attend to any thing but impertinences. like the high-priest, I prophesied unknowingly, and it is indeed prodigious to observe how little notice pointed at that Divine Teacher who was to come is taken of the most exalted parts of the best trageinto the world some ages after him. However that dies in Shakspeare; nay, it is not only visible that may be, we find that this great philosopher saw, by sensuality has devoured all greatness of soul, but the light of reason, that it was suitable to the good the under-passion (as I may so call it) of a noble Dess of the Divine nature, to send a person into the spirit, Pity, seems to be a stranger to the generality world who should instruct mankind in the duties of of an audience. The minds of men are indeed very religion, and, in particular, teach them how to pray. differently disposed; and the reliefs from care and

Whoever reads this abstract of Plato's discourse attention are of one sort in a great spirit, and of ca prayer, will, I believe, naturally make this is another in an ordinary one. The man of a great • Iliad, riit. 548. dc. t Ibid. v. 12. i Caiaphas, John xi 49.) • Matt vi 9, &c. Luke sd. 2. + Luke xxvi. 42 Matt. xxii

. 39.

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heart, and a serious complexion, is more pleased quaintance. If you think to print this, pray put it with instances of generosity and pity, than the light into a better style as to the spelling part. The towa and ludicrous spirit can possibly be with the higbest is now filling every day, and it cannot be deferred, strains of mirth and laughter. It is therefore a because people take advantage of one another by melancholy prospect when we see a numerous as- this ineans, and break off acquaintance, and are rude. sembly lost to all scrious entertainments, and such Therefore pray put this in your paper' as soon as incidents as should move one sort of concern, excite you can possibly, to prevent any future miscarriages in them a quite contrary one. In the tragedy of of this nature. I am, as I ever shall be, dear Spec., Macbeth, the other night, when the lady who is con

“ Your most obedient humble Servant, scious of the crime of murdering the king seems

“MARY MEANWELL. utterly astonished at the news, and makes an excla

“Pray settle what is to be a proper notification mation at it, instead of the indignation which is na- of a person's being in town, and how that differs ac. tural to the occasion, that expression is received cording to people's quality.” with a loud laugh. They were as merry when a

“MR. SPECTATOR,

October 20. criminal was stabbed. It is certainly an occasion of rejoicing when the wicked are seized in their de

“I have been out of town, so did not meet with signs; but I think it is not such a triumph as is ex- your paper, Jated September the 28th, wherein you, erted by laughter.

to my heart's desire, exposed that cursed vice of enYou may generally observe, that the appetites their friends. I assure you without fattery it bas

snaring poor young girls, and drawing them from are sooner moved than the passions. A sly expres- saved a 'prentice of mine from ruin; and in token sion which alludes to bawdry, puts a whole row into of gratitude, as well as for the benefit of my family, a pleasing smirk; when a good sentence that de. I have put it in a frame and glass, and hung it bescribes an inward sentiment of the soul, is received hind my counter. I shall take care to make my with the greatest coldness and indifference. A correspondent of mine, upon this subject, has divided young ones read it every morning, to fortify them the female part of the audience, and accounts for what you writ was matter of fact, or your own in

against such pernicious rascals. I know not whether their prepossessions against this reasonable delight vention ; but this I will take my oath on, the first in the following manner: “ The prude,” says

as she acts always in contradiction, so she is part is so exactly like what happened to my'prentice, gravely. sullen at a comedy, and extravagantly gay your method to have secured a villain. Go on and

that had I read your paper then, I should have taken at a tragedy. The coquette is so much taken with throwing her eyes around the audience, and prosper. considering the effect of them, that she cannot be

“Your most obliged humble Servant.”. expected to observe the actors but as they are her

“MR. SPECTATOR, rivals, and take off the observation of the men from “Without raillery, I desire you to insert this herself. Besides these species of women, there are word for word in your next, as you value a lorer's the examples, or the first of the mode. These are prayers. You see it is a hue and cry after a stray to be supposed too well acquainted with what the heart (with the marks and blemishes under-written); actor was going to say to be moved at it. After which whoever shall bring to you, shall receive satisthese one might mention a certain flippant set of faction. Let me beg of you not to fail, as you refemales who are mimics, and are wonderfully di-member the passion you had for her to whom you verted with the conduct of all the people around lately ended a paper : them, and are spectators only of the audience. But

“ Noble, generous, great and good. what is of all the most to be lamented, is the loss of

But never to be understood :

Fickle as the wind still changing. a party whom it would be worth preserving in their

After every female ranging, ' right senses upon all occasions, and these are those

Panting, trembling, sighing. dying, whom we may indifferently call the innocent, or the

But addicted much to lying' unaffected. You may sometimes see one of these

When the Syren songs repeats,

Equal measures still it beats; sensibly touched with a well-wrought incident; but then she is immediately so impertinently observed

And whoe er takes it, takes a tartar." by the men, and frowned at by some insensibly su- T. perior of her own sex, that she is ashamed, and loses the enjoyment of the most laudable concern, pity. Thus the whole audience is afraid of letting fall a

No. 209.] TUESDAY, OCTOBER 30 1711. tear, and shun as a weakness the best and worthiest of earthly goods, the best is a good vile; part of our sense."

A bad, the bitterest curse of human life. “Sir,

There are no authors I am more pleased with

than those who show human nature in a variety of " As you are one that doth not only pretend to views, and describe the several ages of the world in reform, but effect it amongst people of any sense, their different manners. A reader cannot be more makes me (who am one of the greatest of your ad- rationally entertained, than by comparing the vir. mirers) give you this trouble to desire you will set-tues and vices of his own times with those which tle the method of us females knowing when one an- prevailed in the times of his forefathers; and drawother is in town; for they have now got a trick of ing a parallel in bis mind between his own private never sending to their acquaintance when they first character, and that of other persons, whether of his come; and if one does not visit them within the own age, or of the ages that went before him. The week which they stay at home, it is a mortal quarrel. contemplation of mankind under these changeable Now, dear Mr. Spec., e.ther coinmand them to put colours is apt to shame us out of any particular it in the advertisement of your paper, which is ge-vice, or animate us to any particular virtue; to nerally read by our sex, or else order them to make us pleased or displeased with ourselves in the breathe their saucy footmen (who are good for no- most proper points, to clear our minds of prejudice thing else) by sending them to tell all their ac- and prepossession, and to rectify that narrowness of

Whoe'er shall wear it, it will smart her,

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