circumstances, which disposed the person who was in it to be more pensive and thoughtful than ordinary; insomuch, that no man was ever observed to laugh all his life after, who had once made his entry into this cave. It was usual in those times, when any one carried a more than ordinary gloominess in his features, to tell him that he looked like one just come out of Trophonius's cave. On the other hand, writers of a more merry complexion have been no less severe on the opposite party; and have had one advantage above them, that they have attacked them with more turns of wit and humour. again into day-light, you would have fancied my cave to have been a nunnery, and that you had seen a solemn procession of religious marching out, one behind another, in the most profound silence and the most exemplary decency. As I was very much delighted with so edifying a sight, there came towards me a great company of males and females, laughing, singing, and dancing, in such a manner, that I could hear them a great while before I saw them. Upon my asking their leader what brought them thither? they told me all at once that they were French Protestants lately arrived in Great Britain; and that, finding themselves of too gay a humour for my country, they applied themselves to me in order to compose them for British conversation. I told them that, to oblige them, I would soon spoil their mirth; upon which, I admitted a survey of the place, came out in very good order, and with looks entirely English. I afterwards put in a Dutchman, who had a great fancy to see the kelder, as he called it; but I could not observe that it had made any manner of alteration in him. After all, if a man's temper were at his own disposal, I think he would not choose to be of either of these parties; since the most perfect character is that which is formed out of both of them. A man would neither choose to be a hermit or a buffoon:whole shoal of them, who, after having taken a human nature is not so miserable, as that we should be always melancholy; nor so happy, as that we should be always merry. In a word, a man should not live as if there was no God in the world, nor, at the same time, as if there were no men in it. No. 599.] MONDAY, SEPTEMBER 27, 1714. Ubique A comedian, who had gained great reputation in parts of humour, told me that he had a mighty mind to act Alexander the Great, and fancied that he should succeed very well in it, if he could strike two or three laughing features out of his face. He tried the experiment, but contracted so very solid a look by it, that I am afraid he will be fit for no part hereafter but a Timon of Athens, or a mute in The Funeral. found they were not able to bear themselves in their first serious thoughts; but, knowing these would quickly bring them to a better frame of mind, I gave them into the custody of their friends until that happy change was wrought in them. Luctus, ubique payor.-VIRG. Æn. ii. 369. All parts resound with tumults, plaints, and fears.-Dryden. Ir has been my custom, as I grow old, to allow myself in some little indulgencies, which I never took in my youth. Among others is that of an I then clapped up an empty fantastic citizen, in afternoon's nap, which I fell into in the fifty-fifth order to qualify him for an alderman. He was year of my age, and have continued for the three succeeded by a young rake of the Middle Temple, last years past. By this means, I enjoy a double who was brought to me by his grandmother; but, morning, and rise twice a day fresh to my specula- to her great sorrow and surprise, he came out tions. It happens very luckily for me, that some Quaker. Seeing myself surrounded with a body of of my dreams have proved instructive to my country-Freethinkers and scoffers at religion, who were men, so that I may be said to sleep, as well as to making themselves merry at the sober looks and wake, for the good of the public. I was yesterday thoughtful brows of those who had been in the cave, meditating on the account with which I have already I thrust them all in, one after another, and locked entertained my readers concerning the cave of Tro- the door upon them. Upon my opening it, they all phonius. I was no sooner fallen into my usual looked as if they had been frightened out of their slumber, but I dreamed that this cave was put into wits, and were marching away with ropes in their my possession, and that I gave public notice of its hands to a wood that was within sight of the place." virtue, inviting every one to it who had a mind to be a serious man for the remaining part of his life. Great multitudes immediately resorted to me. The first who made the experiment was a merry-andrew, who was put into my hands by a neighbouring justice of the peace, in order to reclaim him from The last that was brought to me was a young that profligate kind of life. Poor pickle-herring woman, who at the first sight of my short face fell had not taken above one turn in it, when he came into an immoderate fit of laughter, and was forced out of the cave, like a hermit from his cell, with a to hold her sides all the while her mother was speakpenitential look and a most rueful countenance. Iing to me. Upon this, I interrupted the old lady, then put in a young laughing fop, and watching for and taking the daughter by the hand, "Madam," his return, asked him, with a smile, how he liked said I, "be pleased to retire into my closet, while the place? He replied, "Pr'ythee, friend, be not your mother tells me your case." I then put her impertinent;" and stalked by me as grave as a into the mouth of the cave; when the mother, after judge. A citizen then desired me to give free in- having begged pardon for the girl's rudeness, told gress and egress to his wife, who was dressed in theme that she often treated her father and the gravest gayest-coloured ribands I had ever seen. She went of her relations in the same manner; that she would in with a flirt of her fan and a smirking countenance, but came out with the severity of a vestal; and throwing from her several female gewgaws, told me with a sigh, that she resolved to go into deep mourn ing, and to wear black all the rest of her life. As I had many coquettes recommended to me by their parents, their husbands, and their lovers, I let them in all at once, desiring them to divert themselves together as well as they could. Upon their emerging sit giggling and laughing with her companions from one end of a tragedy to the other; nay, that she would sometimes burst out in the middle of a sermon, and set the whole congregation a-staring at her. The mother was going on, when the young lady came out of the cave to us with a composed countenance and a low curtsey. She was a girl of such exuberant mirth, that her visit to Trophonius only reduced her to a more than ordinary decency of behaviour, and made a very pretty prude of her. After having performed innumerable cures, I looked about me with great satisfaction, and saw all my patients walking by themselves in a very pensive and musing posture, so that the whole place seemed covered with philosophers. I was at length resolved to go into the cave myself, and see what it was that had produced such wonderful effects upon the com-desire. But the particular circumstance which I pany but as I was stooping at the entrance, the door being something low, I gave such a nod in my chair that I awaked. After having recovered myself from my first startle, I was very well pleased at the accident which had befallen me, as not knowing but a little stay in the place might have spoiled my Spectators. No. 600.] WEDNESDAY, SEPT. 29, 1714. Being on a human soul. It has also, like most other opinions of the heathen world upon these important points; it has, I say, its foundation in truth, as it supposes the souls of good men after this life to be in a state of perfect happiness; that in this state there will be no barren hopes nor fruitless wishes, and that we shall enjoy every thing we can am most pleased with in this scheme, and which arises from a just reflection upon human nature, is that variety of pleasures which it supposes the souls of good men will be possessed of in another world. This I think highly probable, from the dictates both of reason and revelation. The soul consists of many faculties, as the understanding, and the will, with all the senses both outward and inward; or, to speak more philosophically, the soul can exert herself in many different ways of action. She can understand, will, imagine, see, and hear; love, and discourse, and apply herself to many other the like exercises of different kinds and natures; but what is more to be considered, the soul is capable of receiving a most exquisite pleasure and satisfaction from the exercise of any of these its powers, when they are gratified with their proper objects; she can the sight, the hearing, or any other mode of perception. Every faculty is as a distinct taste in the mind, and hath objects accommodated to its proper relish. Doctor Tillotson somewhere says, that he will not presume to determine in what consists the happiness of the blessed, because God Almighty is capable of making the soul happy by ten thousand different ways. Besides those several avenues to it is not impossible, according to the opinions of many eminent divines, but there may be new faculties in the souls of good men made perfect, as well as new senses in their glorified bodies. This we are sure of, that there will be new objects offered to all those faculties which are essential to us. Solemque suum, sua sidera norant-VIRG. Æn. vi. 641. Stars of their own, and their own suns they know.-DRYDEN. I HAVE always taken a particular pleasure in examining the opinions which men of different religions, different ages, and different countries, have entertained concerning the immortality of the soul, and the state of happiness which they promise them-be entirely happy by the satisfaction of the memory, selves in another world. For whatever prejudices and errors human nature lies under, we find that either reason, or tradition from our first parents, has discovered to all people something in these great points which bears analogy to truth, and to the doctrines opened to us by divine revelation. I was lately discoursing on this subject with a learned person who has been very much conversant among the inhabitants of the more western parts of Africa.*pleasure which the soul is endowed with in this life, Upon his conversing with several in that country, he tells me that their notion of heaven or of a future state of happiness is this, that every thing we there wish for, will immediately present itself to us. We find, say they, our souls are of such a nature that they require variety, and are not capable of being always delighted with the same objects. The Supreme Being, therefore, in compliance with this taste of happiness which he has planted in the soul of man, will raise up from time to time, say they, every gratification which it is in the humour to be pleased with. If we wish to be in groves or bowers, among running streams or falls of water, we shall immediately find ourselves in the midst of such a scene as we desire. If we would be entertained with music and the melody of sounds, the concert rises upon our wish, and the whole region about us is filled with harmony. In short, every desire will be followed by fruition; and whatever a man's inclination directs him to will be present with him. Nor is it material whether the Supreme Power creates in conformity to our wishes, or whether he only produces such a change in our imagination as makes us believe ourselves conversant among those scenes which delight us. Our happiness will be the same, whether it proceed from external objects, or from the impressions of the Deity upon our own private fancies. This is the account which I have received from my learned friend. Notwithstanding this system of belief be in general very chimerical and visionary, there is something sublime in its manner of considering the influence of a Divine We are likewise to take notice that every parti cular faculty is capable of being employed on a very great variety of objects. The understanding, for example, may be happy in the contemplation of moral, natural, mathematical, and other kinds of truth. The memory, likewise, may turn itself to an infinite multitude of objects, especially when the soul shall have passed through the space of many millions of years, and shall reflect with pleasure on the days of eternity. Every other faculty may be considered in the same extent. We cannot question but that the happiness of a soul will be adequate to its nature; and that it is not endowed with any faculties which are to lie useless and unemployed. The happiness is to be the happiness of the whole man; and we may easily conceive to ourselves the happiness of the soul whilst any one of its faculties is in the fruition of its chief good. The happiness may be of a more exalted nature in proportion as the faculty employed is so: but, as the whole soul acts in the exertion of any of its particular powers, the whole soul is happy in the pleasure which arises from any of its particular acts. For, notwithstanding, as has been before hinted, and as it has been taken notice of by one of the greatest modern philosophers, we divide the soul into several powers and faculties, there is no such division in the soul itself, since it is the whole soul that remembers, understands, wills, or imagines. • Locke. Our manner of considering the memory, understanding, will, imagination, and the like faculties, is for the better enabling us to express ourselves in such abstracted subjects of speculation, not that there is any such division in the soul itself. Seeing, then, that the soul has many different faculties; or, in other words, many different ways of acting; that it can be intensely pleased or made happy by all these different faculties, or ways of acting; that it may be endowed with several latent faculties, which it is not at present in a condition to exert; that we cannot believe the soul is endowed with any faculty which is of no use to it; that, whenever any one of these faculties is transcendently pleased, the soul is in a state of happiness; and, in the last place, considering that the happiness of another world is to be the happiness of the whole man, who can question but that there is an infinite variety in those pleasures we are speaking of? and that this fulness of joy will be made up of all those pleasures which the nature of the soul is capable of receiving? We shall be the more confirmed in this doctrine, if we observe the nature of variety with regard to the mind of man. The son does not care to be always in the same bent. The faculties relieve one another by turns, and receive an additional pleasure from the novelty of those objects about which they are conversant. observing how we ought to be thankful to our great Creator, and rejoice in the being which he has be stowed upon us, for having made the soul susceptible of pleasure by so many different ways. We see by what a variety of passages joy and gladness may enter into the thoughts of man; how wonderfully a human spirit is framed, to imbibe its proper satisfactions, and taste the goodness of its Creator. We may therefore look into ourselves with rapture and amazement, and cannot sufficiently express our gratitude to Him who has encompassed us with such a profusion of blessings, and opened in us so many capacities of enjoying them. There cannot be a stronger argument that God has designed us for a state of future happiness, and for that heaven which he has revealed to us, than that he has thus naturally qualified the soul for it, and made it a being capable of receiving so much bliss. He would never have made such faculties in vain, and have endowed us with powers that were not to be exerted on such objects as are suited to them. It is very manifest, by the inward frame and constitution of our minds, that he has adapted them to an infinite variety of pleasures and gratifications which are not to be met with in this life. We should, therefore, at all times, take care that we do not dis appoint this his gracious purpose and intention towards us, and make those faculties, which he formed as so many qualifications for happiness and rewards, to be the instruments of pain and punishment. No. 601. FRIDAY, OCTOBER 1, 1714. Man is naturally a beneficent creature. THE following essay comes from a hand which has entertained my readers once before: Revelation likewise very much confirms this notion, under the different views which it gives us of our future happiness. In the description of the throne of God it represents to us all those objects which are able to gratify the senses and imagination: in very many places it intimates to us all the happiness which the understanding can possibly receive in that state, where all things shall be revealed to us, and we shall know even as we are known; the raptures of devotion, of divine love, the pleasure of conversing with our blessed Saviour, with an innu- be that which obtains most in the world, we must "Notwithstanding a narrow contracted temper merable host of angels, and with the spirits of just not therefore conclude this to be the genuine chamen made perfect, are likewise revealed to us in se-racteristic of mankind; because there are some who veral parts of the holy writings. There are also delight in nothing so much as in doing good, and mentioned those hierarchies or governments in which receive more of their happiness at second-hand, or the blessed shall be ranged one above another, and by rebound from others, than by direct and immein which we may be sure a great part of our happi- diate sensation. Now, though these heroic souls ness will likewise consist; for it will not be there as in this world, where every one is aiming at power above the grovelling multitude, as if they were of are but few, and to appearance so far advanced and superiority; but, on the contrary, every one another order of beings, yet in reality their nature will find that station the most proper for him in is the same; moved by the same springs, and enwhich he is placed, and will probably think that he dowed with all the same essential qualities, only could not have been so happy in any other station. cleared, refined, and cultivated. Water is the same These, and many other particulars, are marked in fluid body in winter and in summer; when it stands divine revelation, as the several ingredients of our stiffened in ice as when it flows along in gentle happiness in heaven, which all imply such a variety streams, gladdening a thousand fields in its progress. of joys, and such a gratification of the soul in all its It is a property of the heart of man to be diffusive: different faculties, as I have been here mentioning. its kind wishes spread abroad over the face of the Some of the Rabbins tell us, that the cherubim creation; and if there be those, as we may observe are a set of angels who know most, and the seraphim too many of them, who are all wrapped up in their a set of angels who love most. Whether this dis-own dear selves, without any visible concern for tinction be not altogether imaginary, I shall not here examine; but it is highly probable that, among the spirits of good men, there may be some who will be more pleased with the employment of one faculty than of another; and this perhaps according to those innocent and virtuous habits or inclinations which have here taken the deepest root. I might here apply this consideration to the spirits of wicked men, with relation to the pain which they shall suffer in every one of their faculties, and the respective miseries which shall be appropriated to each faculty in particular. But, leaving this to the reflection of my readers, I shall conclude with their species, let us suppose that their good-nature is frozen, and, by the prevailing force of some contrary quality, restrained in its operations. I shall therefore endeavour to assign some of the principal checks upon this generous propension of the human soul, which will enable us to judge whether, and by unfettered, and restored to its native freedom of what method, this most useful principle may be exercise plexion of body. The heathens, ignorant of the "The first and leading cause is an unhappy comtrue source of moral evil, generally charged it on the obliquity of matter, which, being eternal and independent, was incapable of change in any of its | each imagining all the rest to be embarked in an inproperties, even by the Almighty Mind, who, when terest that cannot take place but to his prejudice. he came to fashion it into a world of beings, must Hence are those eager competitions for wealth or take it as he found it. This notion, as most others power; hence one man's success becomes another's of theirs, is a composition of truth and error. That disappointment; and, like pretenders to the same matter is eternal-that from the first union of a soul mistress, they can seldom have common charity for to it, it perverted its inclinations-and that the ill their rivals. Not that they are naturally disposed influence it hath upon the mind is not be corrected to quarrel and fall out; but it is natural for a man by God himself, are all very great errors, occasioned to prefer himself to all others, and to secure bis by a truth as evident that the capacities and dispo-own interest first. If that which men esterm their sitions of the soul depend, to a great degree, on the happiness were, like the light, the same sufficis at bodily temper. As there are some fools, others are and unconfined good, whether ten thousand easy knaves, by constitution; and particularly it may be the benefit of it or but one, we should see men's said of many, that they are born with an illiberal good-will and kind endeavours would be as universal. cast of mind; the matter that composes them is teHomo qui erranti comiter monstrat viam nacious as birdlime; and a kind of cramp draws Quasi lumen de suo lumine accendat, facit, their hands and their hearts together, that they never Nihilominus ipsi luceat, cum illi accenderit care to open them, unless to grasp at more. It is a To direct a wanderer in the right way, is to light another melancholy lot this; but attended with one advan-man's candle by one's own, which loses none of its light by what the other gains. tage above theirs, to whom it would be as painful to forbear good offices as it is to these men to perform "But, unluckily, mankind agree in making choice them that whereas persons naturally beneficent of objects which inevitably engage them in perpeoften mistake instinct for virtue, by reason of the tual differences. Learn, therefore, like a wise man, difficulty of distinguishing when one rules them and the true estimate of things. Desire not more of when the other, men of the opposite character may the world than is necessary to accommodate you in be more certain of the motive that predominates in passing through it; look upon every thing beyond, every action. If they cannot confer a benefit with not as useless only, but burdensome. Place not that ease and frankness which are necessary to give your quiet in things which you cannot have without it a grace in the eye of the world, in requital, the putting others beside them, and thereby making real merit of what they do is enhanced by the op- them your enemies; and which, when attained, wal position they surmount in doing it. The strength give you more trouble to keep than satisfaction of their virtue is seen in rising against the weight the enjoyment. Virtue is a good of a nobler kindof nature; and every time they have the resolution it grows by communication; and so little resembles to discharge their duty, they make a sacrifice of in-earthly riches, that the more hands it is lodged in, clination to conscience, which is always too grateful the greater is every man's particular stock. So, by to let its followers go without suitable marks of its propagating and mingling their fires, not only fl approbation. Perhaps the entire cure of this ill the lights of a branch together cast a more extasquality no more possible than of some distempers sive brightness, but each single light burns with a that descend by inheritance. However, a great stronger flame. And lastly, take this along with deal may be done by a course of beneficence obsti- you, that if wealth be an instrument of pleasure, the nately persisted in this, if any thing, being a likely greatest pleasure it can put into your power is that way of establishing a moral habit, which shall be of doing good. It is worth considering that the ersomewhat of a counterpoise to the force of me-gans of sense act within a narrow compass, and the chanism. Only it must be remembered that we do not intermit, upon any pretence whatsoever, the custom of doing good, in regard, if there be the least cessation, nature will watch the opportunity to return, and in a short time to recover the ground it was so long in quitting: for there is this difference between mental habits and such as bave their foundation in the body, that these last are in their na-his happiness? ture more forcible and violent, and, to gain upon "The last enemy to benevolence I shall mention us, need only not to be opposed; whereas the former is uneasiness of any kind. A guilty or a disconmust be continually reinforced with fresh supplies, tented mind, a mind ruffled by ill-fortune, discaaor they will languish and die away. And this sug. certed by its own passions, soured by neglect, or gests the reason why good habits in general require fretting at disappointments, hath not leisure to atlonger time for their settlement than bad, and yet tend to the necessity or reasonableness of a kindness are sooner displaced: the reason is, that vicious desired, nor a taste for those pleasures which wat habits, as drunkenness for instance, produce aon beneficence, which demand a calm and unpol change in the body, which the others not doing, luted heart to relish them. The most miserable of must be maintained the same way they are ac- all beings is the most envious; as, on the other quired, by the mere dint of industry, resolution, hand, the most communicative is the happiest. And and vigilance. if you are in search of the seat of perfect love and friendship, you will not find it until you come to the region of the blessed, where happiness, like a refreshing stream, flows from heart to heart in an endless circulation, and is preserved sweet and untainted by the motion. It is old advice, if you have a favour to request of any one, to observe the softest times of address, when the soul, in a flash of goodhumour, takes a pleasure to show itself pleased, Persons conscious of their own integrity, satisfien "Another thing which suspends the operations of benevolence, is the love of the world; proceeding from a false notion men have taken up, that an abundance of the world is an essential ingredient in the happiness of life. Worldly things are of such a quality as to lessen upon dividing, so that the more partners there are, the less must fall to every uan's private share. The consequence of this is, that they look upon one another with an evil eye, appetites will soon say they have enough. Which of the two therefore is the happier man-he who, confining all his regard to the gratification of hus own appetites, is capable but of short fits of pleasure-or the man who, reckoning himself a sharer in the satisfactions of others, especially those which come to them by his means, enlarges the sphere of with themselves and their condition, and full of conndence in a Supreme Being, and the hope of immortality, survey all about them with a flow of good-will: as trees which like their soil, they shoot out in expressions of kindness, and bend beneath their own precious load, to the hand of the gatherer. Now if the mind be not thus easy, it is an infallible sign that it is not in its natural state: place the mind in its right posture, it will immediately discover its innate propensity to beneficence." No. 602.1 MONDAY, OCTOBER 4, 1714. THE following letter comes from a gentleman who, I find, is very diligent in making his observations, which I think too material not to be communicated to the public : "SIR, "In order to execute the office of love-casuist to Great Britain, with which I take myself to be invested by your paper of September 8, I shall make some further observations upon the two sexes in general, beginning with that which always ought to have the upper hand. After having observed, with much curiosity, the accomplishments which are apt to captivate female hearts, I find that there is no person so irresistible as one who is a man of importance, provided it be in matters of no consequence. One who makes himself talked of, though it be for the particular cock of his hat, or for prating aloud in the boxes at a play, is in the fair way of being a favourite. I have known a young fellow make his fortune by knocking down a constable; and may venture to say, though it may seem a paradox, that many a fair one has died by a duel in which both the combatants have survived. taking notice of him. There was, indeed, one who pulled off his hat to him; and, upon the ladies asking who it was, he told them it was a foreign minister that he had been very merry with the night before; whereas, in truth, it was the city common hunt. "He was never at a loss when he was asked any person's name, though he seldom knew any one under a peer. He found dukes and earls among the aldermen, very good-natured fellows among the privy-councillors, with two or three agreeable old rakes among the bishops and judges. "In short, I collected from his whole discourse that he was acquainted with everybody and knew nobody. At the same time, I am mistaken if he did not that day make more advances in the affections of his mistress, who sat near him, than he could have done in half-a-year's courtship. "Ovid has finely touched this method of making love, which I shall here give my reader in Mr. Dryden's translation: "Page the eleventh. Thus love in theatres did first improve, "Again, page the sixteenth. O when will come the day by heaven design'd, "About three winters ago I took notice of a young lady at the theatre, who conceived a passion for a notorious rake that headed a party of catcalls: and am credibly informed that the emperor of the Mohocks married a rich widow within three weeks after having rendered himself formidable in the cities of London and Westminster. Scouring and breaking of windows have done frequent execution upon the sex. But there is no set of these male charmers who make their way more successfully than those who have gained themselves a name for intrigue, and have ruined the greatest number of reputations. There is a strange curiosity in the female world to be acquainted with the dear man No. 603.] WEDNESDAY, OCTOBER 6, 1714. who has been loved by others, and to know what it is that makes him so agreeable. His reputation does more than half his business. Every one, that is ambitious of being a woman of fashion, looks out for opportunities of being in his company; so that, to use the old proverb, When his name is up he may lie a-bed.' a Ducite ab urbe domum, mea carmina, ducite Daphnim. Restore, my charms, ginal, that I do not much doubt but it will divert I. My time, O ye Muses, was happily spent, I was very sensible of the great advantage of being a man of importance upon these occasions on my readers :-* the day of the king's entry, when I was seated in balcony behind a cluster of very pretty country ladies, who had one of these showy gentlemen in the midst of them. The first trick I caught him at was bowing to several persons of quality whom he did not know; nay, he had the impudence to hem at blue garter who had a finer equipage than ordinary and seemed a little concerned at the impertinent buzzas of the mob that hindered his friend from a daughter of the very learned Dr. Richard Bentley, archdeacon and prebendary of Ely, regius professor and master of Trinity College, Cambridge, who died in 1742. She was afterward Killaloe in Ireland, and grandson of Dr. Richard Cumberland, married to Dr. Dennison Cumberland, Bishop of Clonfert in Bishop of Peterborough. The Phoebe of this admired pastoral was Joanna, the |