The Spectator Volume Iii Part 49

No. 507. Sat.u.r.day, October 11, 1712. Addison.

'Defendit numerus, junctaeque umbone Phalanges.'

Juv.

There is something very Sublime, tho' very fanciful, in _Plato's_ Description of the Supreme Being, That _Truth is his Body, and Light his Shadow_. According to this Definition, there is nothing so contradictory to his Nature, as Error and Falshood. The Platonists have so just a Notion of the Almighty's Aversion to every thing which is false and erroneous, that they looked upon _Truth_ as no less necessary than _Virtue_, to qualifie an human Soul for the Enjoyment of a separate State. For this reason as they recommended Moral Duties to qualifie and season the Will for a future Life, so they prescribed several Contemplations and Sciences to rectifie the Understanding. Thus _Plato_ has called Mathematical Demonstrations the Catharticks or Purgatives of the Soul, as being the most proper Means to cleanse it from Error, and to give it a Relish of Truth; which is the natural Food and Nourishment of the Understanding, as Virtue is the Perfection and Happiness of the Will.

There are many Authors who have shewn wherein the Malignity of a _Lie_ consists, and set forth in proper Colours, the Heinousness of the Offence. I shall here consider one Particular Kind of this Crime, which has not been so much spoken to; I mean that abominable Practice of _Party-lying_. This Vice is so very predominant among us at present, that a Man is thought of no Principles, who does not propagate a certain System of Lies. The Coffee-Houses are supported by them, the Press is choaked with them, eminent Authors live upon them. Our Bottle-Conversation is so infected with them, that a Party-Lie is grown as fashionable an Entertainment, as a lively Catch or a merry Story: The Truth of it is, half the great Talkers in the Nation would be struck dumb, were this Fountain of Discourse dried up. There is however one Advantage resulting from this detestable Practice; the very Appearances of Truth are so little regarded, that Lies are at present discharg'd in the Air, and begin to hurt no Body. When we hear a Party-story from a Stranger, we consider whether he is a Whig or a Tory that relates it, and immediately conclude they are Words of course, in which the honest Gentleman designs to recommend his Zeal, without any Concern for his Veracity. A Man is looked upon as bereft of common Sense, that gives Credit to the Relations of Party-Writers; [nay] his own Friends shake their Heads at him, and consider him in no other Light than as an officious Tool or a well-meaning Ideot. When it was formerly the Fashion to husband a Lie, and trump it up in some extraordinary Emergency, it generally did Execution, and was not a little serviceable to the Faction that made use of it; but at present every Man is upon his Guard, the Artifice has been too often repeated to take Effect.

I have frequently wonder'd to see Men of Probity, who would scorn to utter a Falshood for their own particular Advantage, give so readily into a Lie when it becomes the Voice of their Faction, notwithstanding they are thoroughly sensible of it as such. How is it possible for those who are Men of Honour in their Persons, thus to become notorious Liars in their Party? If we look into the Bottom of this Matter, we may find, I think, three Reasons for it, and at the same time discover the Insufficiency of these Reasons to justify so Criminal a Practice.

In the first place, Men are apt to think that the Guilt of a Lie, and consequently the Punishment, may be very much diminish'd, if not wholly worn out, by the Mult.i.tudes of those who partake in it. Tho' the Weight of a Falshood would be too heavy for _one_ to bear, it grows light in their Imaginations, when it is shared among _many_. But in this Case a Man very much deceives himself; Guilt, when it spreads thro' numbers, is not so properly divided as multiplied: Every one is criminal in proportion to the Offence which he commits, not to the Number of those who are his Companions in it. Both the Crime and the Penalty lie as heavy upon every Individual of an offending Mult.i.tude, as they would upon any single Person had none shared with him in the Offence. In a word, the Division of Guilt is like that of Matter; tho' it may be separated into infinite Portions, every Portion shall have the whole Essence of Matter in it, and consist of as many Parts as the Whole did before it was divided.

But in the second place, tho' Mult.i.tudes, who join in a Lie, cannot exempt themselves from the Guilt, they may from the Shame of it. The Scandal of a Lie is in a manner lost and annihilated, when diffused among several Thousands; as a Drop of the blackest Tincture wears away and vanishes, when mixed and confused in a considerable Body of Water; the Blot is still in it, but is not able to discover it self. This is certainly a very great Motive to several Party-Offenders, who avoid Crimes, not as they are prejudicial to their Virtue, but to their Reputation. It is enough to shew the Weakness of this Reason, which palliates Guilt without removing it, that every Man who is influenced by it declares himself in effect an infamous Hypocrite, prefers the Appearance of Virtue to its Reality, and is determined in his Conduct neither by the Dictates of his own Conscience, the Suggestions of true Honour, nor the Principles of Religion.

The third and last great Motive for Mens joining in a popular Falshood, or, as I have hitherto called it, a Party-Lie, notwithstanding they are convinced of it as such, is the doing Good to a Cause which every Party may be supposed to look upon as the most meritorious. The Unsoundness of this Principle has been so often exposed, and is so universally acknowledged, that a Man must be an utter Stranger to the Principles, either of natural Religion or Christianity, who suffers himself to be guided by it. If a Man might promote the supposed Good of his Country by the blackest Calumnies and Falshoods, our Nation abounds more in Patriots than any other of the Christian World. When _Pompey_ was desired not to set Sail in a Tempest that would hazard his Life, _It is necessary for me_, says he, _to Sail, but it is not necessary for me to Live_: [1] Every Man should say to himself, with the same Spirit, It is my Duty to speak Truth, tho' it is not my Duty to be in an Office. One of the Fathers hath carried this Point so high, as to declare, _He would not tell a Lie, tho' he were sure to gain Heaven by it_. However extravagant such a Protestation may appear, every one will own, that a Man may say very reasonably, _He would not tell a Lie, if he were sure to gain h.e.l.l by it_; or, if you have a mind to soften the Expression, that he would not tell a Lie to gain any Temporal Reward by it, when he should run the hazard of losing much more than it was possible for him to gain.

O.

[Footnote 1: Quoted from Plutarch's Life, -- 50. Terser in the original:--'[Greek: Plein anagkae, zaen ouk anagkae.]']

No. 508. Monday, October 13, 1712. Steele.

'Omnes autem et habentur et dic.u.n.tur Tyranni, qui potestate sunt perpetua, in ea Civitate quae libertate usa est.'

Corn. Nepos.

The following Letters complain of what I have frequently observed with very much Indignation; therefore I shall give them to the Publick in the Words with which my Correspondents, who suffer under the Hardships mention'd in them, describe them.

_Mr._ SPECTATOR,

'In former Ages all Pretensions to Dominion have been supported and submitted to, either upon Account of Inheritance, Conquest or Election; and all such Persons who have taken upon 'em any Soveraignty over their Fellow-Creatures upon any other Account, have been always called Tyrants, not so much because they were guilty of any particular Barbarities, as because every Attempt to such a Superiority was in its Nature tyrannical. But there is another sort of Potentates, who may with greater Propriety be call'd Tyrants, than those last mention'd, both as they a.s.sume a despotick Dominion over those as free as themselves, and as they support it by Acts of notable Oppression and Injustice; and these are the Rulers in all Clubs and Meetings. In other Governments, the Punishments of some have been alleviated by the Reward of others; but what makes the Reign of these Potentates so particularly grievous, is, that they are exquisite in punishing their Subjects, at the same time they have it not in their power to reward 'em. That the Reader may the better comprehend the Nature of these Monarchs, as well as the miserable State of those that are their Va.s.sals, I shall give an Account of the King of the Company I am fallen into, whom for his particular Tyranny I shall call _Dionysius_; as also of the Seeds that sprung up to this odd sort of Empire.

'Upon all Meetings at Taverns, 'tis necessary some one of the Company should take it upon him to get all things in such order and readiness, as may contribute as much as possible to the Felicity of the Convention; such as hastening the Fire, getting a sufficient number of Candles, tasting the Wine with a judicious Smack, fixing the Supper, and being brisk for the Dispatch of it. Know then, that _Dionysius_ went thro' these Offices with an Air that seem'd to express a Satisfaction rather in serving the Publick, than in gratifying any particular Inclination of his own. We thought him a Person of an exquisite Palate, and therefore by consent beseeched him to be always our Proveditor; which Post, after he had handsomely denied, he could do no otherwise than accept. At first he made no other use of his Power, than in recommending such and such things to the Company, ever allowing these Points to be disputable; insomuch that I have often carried the Debate for Partridge, when his Majesty has given Intimation of the high Relish of Duck, but at the same time has chearfully submitted, and devour'd his Partridge with most gracious Resignation. This Submission on his side naturally produc'd the like on ours; of which he in a little time made such barbarous Advantage, as in all those Matters, which before seem'd indifferent to him, to issue out certain Edicts as uncontroulable and unalterable as the Laws of the _Medes_ and _Persians_. He is by turns outragious, peevish, froward and jovial. He thinks it our Duty for the little Offices, as Proveditor, that in Return all Conversation is to be interrupted or promoted by his Inclination for or against the present Humour of the Company. We feel, at present, in the utmost Extremity, the Insolence of Office; however, I being naturally warm, ventur'd to oppose him in a Dispute about a Haunch of Venison. I was altogether for roasting, but _Dionysius_ declar'd himself for boiling with so much Prowess and Resolution, that the Cook thought it necessary to consult his own Safety rather than the Luxury of my Proposition. With the same Authority that he orders what we shall eat and drink, he also commands us where to do it, and we change our Taverns according as he suspects any Treasonable Practices in the settling the Bill by the Master, or sees any bold Rebellion in point of Attendance by the Waiters. Another Reason for changing the Seat of Empire, I conceive to be the Pride he takes in the Promulgation of our Slavery, tho' we pay our Club for our Entertainments even in these Palaces of our grand Monarch. When he has a mind to take the Air, a Party of us are commanded out by way of Life-Guard, and we march under as great Restrictions as they do. If we meet a neighbouring King, we give or keep the Way according as we are outnumber'd or not; and if the Train of each is equal in number, rather than give Battle, the Superiority is soon adjusted by a Desertion from one of 'em.

'Now, the Expulsion of these unjust Rulers out of all Societies, would gain a Man as everlasting a Reputation, as either of the _Brutus's_ got from their Endeavours to extirpate Tyranny from among the _Romans_. I confess my self to be in a Conspiracy against the Usurper of our Club; and to shew my Reading, as well as my merciful Disposition, shall allow him till the Ides of _March_ to dethrone himself. If he seems to affect Empire till that time, and does not gradually recede from the Incursions he has made upon our Liberties, he shall find a Dinner dress'd which he has no Hand in, and shall be treated with an Order, Magnificence and Luxury as shall break his proud Heart; at the same time that he shall be convinc'd in his Stomach he was unfit for his Post, and a more mild and skilful Prince receive the Acclamations of the People, and be set up in his Room: but, as _Milton_ says,

'--These Thoughts Full Counsel must mature. Peace is despair'd, And who can think Submission? War, then War Open, or understood, must be resolved.' [1]

'I am, Sir, Your most obedient humble Servant.

_Mr._ SPECTATOR,

'I am a young Woman at a Gentleman's Seat in the Country, who is a particular Friend of my Father's, and came hither to pa.s.s away a Month or two with his Daughters. I have been entertained with the utmost Civility by the whole Family, and nothing has been omitted which can make my Stay easy and agreeable on the Part of the Family; but there is a Gentleman here, a Visitant as I am, whose Behaviour has given me great Uneasinesses. When I first arrived here, he used me with the utmost Complaisance; but, forsooth, that was not with regard to my s.e.x, and since he has no Designs upon me, he does not know why he should distinguish me from a Man in things indifferent. He is, you must know, one of those familiar c.o.xcombs, who have observed some well-bred Men with a good Grace converse with Women, and say no fine things, but yet treat them with that sort of Respect which flows from the Heart and the Understanding, but is exerted in no Professions or Compliments. This Puppy, to imitate this Excellence, or avoid the contrary Fault of being troublesome in Complaisance, takes upon him to try his Talent upon me, insomuch that he contradicts me upon all Occasions, and one day told me I lied. If I had stuck him with my Bodkin, and behaved my self like a Man, since he won't treat me as a Woman, I had, I think, served him right. I wish, Sir, you would please to give him some Maxims of Behaviour in these Points, and resolve me if all Maids are not in point of Conversation to be treated by all Batchelors as their Mistresses? if not so, are they not to be used as gently as their Sisters? Is it sufferable, that the Fop of whom I complain should say, as he would rather have such a-one without a Groat, than me with the _Indies_? What right has any Man to make Suppositions of things not in his Power, and then declare his Will to the dislike of one that has never offended him? I a.s.sure you these are things worthy your Consideration, and I hope we shall have your Thoughts upon them. I am, tho' a Woman justly offended, ready to forgive all this, because I have no Remedy but leaving very agreeable Company sooner than I desire. This also is an heinous Aggravation of his Offence, that he is inflicting Banishment upon me. Your printing this Letter may perhaps be an Admonition to reform him: As soon as it appears I will write my Name at the End of it, and lay it in his Way; the making which just Reprimand, I hope you will put in the Power of,

_SIR, Your constant Reader, and humble Servant_.

T.

[Footnote 1: Paradise Lost, i. 659-662.]

No. 509. Tuesday, October 14, 1712. Steele.

'Hominis frugi et temperantis functus officium.'

Ter.