122 25 Dr. Barrow: Isaac Barrow (1630-1677), classical and theological scholar and mathematician. His theological works were published in four folio volumes (1683-9), under the editorship of Tillotson.

122 26 Dr. Calamy: Benjamin Calamy (1642–1686). His Sermons Preached upon Several Occasions, ed. J. Calamy, were published at London in 1687; they reached a fourth edition in 1704.

123 Motto: Phædrus, II, Fab. v, 1. 3: "Out of breath to no purpose, and very busy about nothing."

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the

123 10 Mr. William Wimble: Of about equal weight with those already mentioned is the identification of Will Wimble with Thomas Morecraft, who was referred to in 1741 (Gent. Mag. 2 July) as Person mentioned by the Spectator in the character of Will Wimble." Nichols (Spectator, London, 1797, iv, 106, n.) also suggests a certain "Bevis, of a family near Exeter." Addison is much more likely to have refined upon the sketch of the Honourable Thomas Gules of Tatler 256, who "was the Cadet of a very ancient Family; and . . . had never sullied himself with Business, but had chosen rather to starve like a Man of Honour than do any Thing beneath his Quality. He produced several Witnesses that he had never employed himself beyond the Twisting of a Whip, or the making of a Pair of NutCrackers, in which he only worked for his Diversion, in order to make a Present now and then to his Friends." Will Wimble is further mentioned in Spect. 109, 126, 131, 269. He was apparently much the same kind of person as Tom D'Urfey, of whom Addison says in Guardian 67: "But I must not omit that my old friend angles for a trout the best of any man in England. May flies come in late this season, or I myself should, before now, have had a trout of his hooking."

124 2 Character: The passage following makes this paper especially interesting in the development of character writing in England. It shows the formal character embedded in what is almost a scene from a novel; furthermore, it shows the character differing from the earlier work of Overbury, Earle, and others, in that the person here has a name, and that the characterization of him, though not in direct discourse, is really put into the mouth of one of the other persons in the story. Precisely the same is Irving's method of characterizing the Squire of Bracebridge Hall.

124 16 Carries a Tulip-root: This seems to have no particular significance; but see the Honorable Alicia Amherst's History of Gardening in England, pp. 135 and 188-191; see also the Century Dictionary under "tulipomania."

124 21 Made: trained.

126 19-20 My twenty first Speculation: the purpose of which is fairly well summed up in one sentence from it: "When I consider how each of these Professions [i.e. "Divinity, Law, and Physick "] are crowded with Multitudes that seek their livelihood in them, and how many Men of Merit there are in each of them, who may be rather said to be of the Science, than the Profession; I very much wonder at the humour of Parents, who will not rather chuse to place their Sons in a way of Life where an honest Industry cannot but thrive, than in Stations where the greatest Probity, Learning, and Good Sense may miscarry."

126 Motto: Virgil, Æneid, ii, 755:

All things are full of Horror and affright,

And dreadful ev'n the silence of the night.— Dryden.

126 28 In the beautiful language of the Psalms: Psalm cxlvii. 9. 127 29 Mr. Locke: Essay concerning the Humane Understanding, ii, 33, 5 ff. The passage directly quoted is 10.

129 10 ff. Lucretius. . . tells us: De Rerum Natura, iv, 33 ff.

129 25 Josephus: Antiquities of the Jews, xvii, 13, 4–5.

130 Motto: Pythag., Carm. Aurea, 1-2:

First, in obedience to thy country's rites,

Worship th' immortal gods.

It is not unlikely that Addison used The Life of Pythagoras, with his Symbols and Golden Verses... The Golden Verses Translated from the Greek by N. Rowe, Esq.; London, ... 1707.

133 Motto: Juvenal, Sat., x, 356: "Pray for a sound mind in a sound body."

136 16 Dr. Sydenham: The Whole Works of that Excellent Practical Physician Dr. Thomas Sydenham. . . . Translated from the Original Latin, . . . London, 1696, p. 513: "As to the kind of Exercise, riding on Horse-back, when Old-age, or the Stone does not hinder, is much to be prefered before the Rest."

...

136 19 Medicina Gymnastica: Medicina Gymnastica, or, A Treatise concerning the Power of Exercises, with respect to the Animal Economy; and the Great Necessity of it in the Cure of Several Distempers, by Francis Fuller, London, 1705. See pp. 2, 50-52, 55, 79-82, 109–110, 113-119, 159, and especially pp. 165-206 (“Of the Exercise of Riding "). On Francis Fuller (1670-1706), see the Dict. Nat. Biog.

136 21-22 A dumb bell: "Formerly," says the Oxford Dictionary (Dumb-bell, 1): an apparatus like that for swinging a church-bell, but

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without the bell itself, and thus making no noise, in the 'ringing' of which bodily exercise was taken." Cf. Fuller, Holy and Profane State, liii, 4.

136 29-30 A Latin treatise... σκιομαχία: The book is Artis Gymnastica apud Antiquos... Libri vi. Venice, 1569. By Hieronymus Mercurialis. Exioμaxía (Lat. pugna umbrabilis) is mentioned in Lib. iii, cap. 4 (fol. 50 C–D); v, 5 (fol. 73 D); vi, 2 (fol. 105 D).

137 1 ff. I could wish that several learned men, etc.: Cf. Holmes, Autocrat of the Breakfast Table, chap. 7.

137 Motto: Virgil, Eclog., viii, 108: "With voluntary dreams they cheat their minds."

137 20-21 The relations that are made from all parts of the world: see, in general, Francis Hutchinson's Historical Essay on Witchcraft, 1716; Lecky's History of the Rise and Influence of the Spirit of Rationalism in Europe, chap. i. Addison probably read the relations of witchcraft in Joseph Glanvill's Sadducismus Triumphatus, which contained an account of the legendary Drummer at Tedworth, upon which was based the plot of Addison's Drummer. In the 17th and early 18th century the opinions of learned men were much divided upon the subject of witchcraft. Robert Boyle, Sir Thomas Browne, Sir Matthew Hale, Joseph Glanvill, Henry More, and many others believed in it. George Gifford (d. 1620), Selden, and Hobbes, among others, were sceptical. Yet both Selden and Hobbes believed in the laws against supposed witches. Gifford, who published A Discourse of the Subtle Practices of the Devil by Witches, in 1587, and A Dialogue concerning Witches and Witchcraft, in 1603, argued that those who gave testimony against supposed witches, as well as those whom they accused, might well be under the influence of the devil. On the opinions of learned men upon this subject, see Glanvill's Sadducismus Triumphatus, his Philosophical Considerations touching Witches and Witchcraft, and his biography by Dr. Ferris Greenslet (Joseph Glanvill, New York, 1900); Principal Tulloch, Rational Theology and Christian Philosophy, II, 443 ff.; H. C. Foxcroft, Life and Letters of Sir George Savile, First Marquis of Halifax, II, 493 n.

In England the persecution of supposed witches was probably most severe at the time of the Commonwealth (John Stoughton, Ecclesiastical History of England, II, 383-387; Lecky, 116). Yet there was an official sentence of death for witchcraft in England in 1712 (Jane Wenham: see Hutchinson, ed. 1718, pp. 129-135; Thomas Wright, Narratives of Sorcery and Magic, II, 319 ff.), and as late as 1751 (Wright, II, 326 ff.) a mob killed a supposed witch, though the act against witchcraft

had been repealed in 1736. On the Continent the executions continued until almost the end of the 18th century (Soldan, Geschichte der Hexenprocesse, Stuttgart, 1880, II, 314, 322, 327). The witchcraft delusion in New England (1692-1693), though sufficiently horrible, was relatively brief and not particularly severe (see C. W. Upham, Salem Witchcraft, Boston, 1867; Justin Winsor, The Literature of Witchcraft in New England, Worcester, 1896; G. L. Kittredge, The Old Farmer and His Almanack, Boston, 1904).

138 16-17 The following description: a speech of Chamont, "a young Souldier of Fortune" in Otway's The Orphan, or, the Unhappy Marriage, 1680, act ii, scene 1. The first line is in Otway, "Through a close lane." In Spect. 197 Addison again quotes from a speech of Chamont.

139 5 ff. Her prayers, etc.: On witches' prayers, see Hudibras, i, 3, 343 and Dr. Gray's note thereon, also Brand, ed. Ellis, II, 382; on pins, Brand, ed. Ellis, II, 376–377 n.; on witches preventing butter from churning, Grose's Glossary, London, 1790, p. 17, and Brand, ed. Ellis, II, 607-608; on witches riding broomsticks, cf. Connoisseur, No. 199; on witches and cats, Brand-Hazlitt, III, 88–91; on the nightmare, BrandHazlitt, II, 329-330; on ducking witches, Strutt, Ordeals under the Saxons, under "Ordeals by Water," 2.

141 Motto: Virgil, Eclog., iii, 60: "All things are full of Jove." 141 14 Monsieur Bayle: see Bayle's Dictionnaire, under Rorarius (ed. Rotterdam, 1715, III, 451): "Joignez à cela ces paroles de M. Bernard: 'Les Philosophes les plus déterminez à croire que les bêtes ne sont que de pures machines, doivent avoüer de bonne foi, qu'elles sont diverses actions, dont il leur est impossible d'expliquer le Mechanisme. Il seroit beaucoup plus court de se contenter de dire en général, que Dieu qui vouloit que leur machine subsistât pendant quelque tems, a par sa sagesse infinie disposé leur parties convénablement à cette intention. Il me semble d'avoir lu quelque part cette Thése. Deus est anima brutorum; l'expression est un peu dure; mais elle peut recevoir un fort bon sens.'' Jacob Tonson is responsible for the tradition that one seldom called upon Addison without seeing Bayle's Dictionary lying open upon his desk (Bohn, VI, 732).

141 20 Tully: Cicero, De Nat. Deorum, ii, 51. Cicero was not speaking particularly of lambs, but of all creatures that are nourished upon milk ("in iis animantibus quae lacte aluntur ").

141 23 Dampier . . . tells us: “And this we take for a general rule; when we find any Fruits that we have not seen before, if we see them peck'd by Birds, we may freely eat, but if we see no such sign, we let them alone; for of this Fruit no Birds will taste." A New Voyage

round the World, in Voyages and Descriptions, vol. I, chap. 3. [5th ed., London, 1703, p. 39.]

142 34 Mr. Locke: Essay concerning the Humane Understanding, ii, 9, 13.

148 14 The learned Dr. Moor: An Antidote against Atheisme (1653), ii, 10, 7 (ed. 1653, pp. 88-89). On Henry More (1614-1687), the Cambridge Platonist, one should read the admirable chapter in Principal Tulloch's Rational Theology and Christian Philosophy in England in the Seventeenth Century, II, 303-409.

143 14 From Cardan: De Rerum Subtilitate, lib. x. (Opera, Lugd., 1663, III, 545, col. 1.)

144 7 Mr. Boyle's remark: A Disquisition about the Final Causes of Natural Things, § 1, ¶ 11 (ed. London, 1688, pp. 60-61). Robert Boyle (1627-1691), natural philosopher and chemist, made no single discovery which could place him with such philosophers as Newton, but achieved results of the greatest value in introducing his generation to modern science as a whole. The law of proportion between elasticity and pressure is still called "Boyle's Law." Boyle is rather extravagantly praised in Spect. 531 and 554.

144 26 Our Royal Society: The Royal Society of London, incorporated in 1662, is the oldest and most famous scientific society in Great Britain. Thomas Sprat, who wrote a history of the Society in 1667, speaks of it as a means whereby young men "were invincibly armed against all the enchantments of enthusiasm." As such it was an influence opposed to that of the Cambridge Platonists. The Society has published Philosophical Transactions since 1666 and Proceedings since 1832. Among its earlier Presidents were Sir Christopher Wren, Samuel Pepys, and Sir Isaac Newton. The last was in office when Addison wrote the present essay. The best history of the Royal Society is that by C. R. Weld, London, 1848. The History of the Royal Society, by Dr. Thomas Birch (4 vols., London, 1756–57) is chiefly concerned with the scientific proceedings of the Society.

145 Motto: Publilius Syrus, Sentent. C, 17: panion upon the road is as good as a coach." comes facundus.

"An agreeable comMost editions read

146 17 The game act: 3 James I, cap. 13, clause 5: “And be it further enacted. . . That if any Person or Persons not having [real estate] of the clear yearly Value of forty Pounds, or not worth in Goods or Chattels the Sum of two hundred Pounds, shall use any Gun, Bow or Cross-bow, to kill any Deer or Conies, or shall keep any Buckstalls or Engine-hays, Gate-nets, Purse-nets, Ferrets or Coney-dogs, except such