The Spectator Volume I Part 133

No. 201. Sat.u.r.day, October 20, 1711. Addison.

'Religentem esse oportet, Religiosum nefas.'

Incerti Autoris apud Aul. Gell.

It is of the last Importance to season the Pa.s.sions of a Child with Devotion, which seldom dies in a Mind that has received an early Tincture of it. Though it may seem extinguished for a while by the Cares of the World, the Heats of Youth, or the Allurements of Vice, it generally breaks out and discovers it self again as soon as Discretion, Consideration, Age, or Misfortunes have brought the Man to himself. The Fire may be covered and overlaid, but cannot be entirely quenched and smothered.

A State of Temperance, Sobriety, and Justice, without Devotion, is a cold, lifeless, insipid Condition of Virtue; and is rather to be styled Philosophy than Religion. Devotion opens the Mind to great Conceptions, and fills it with more sublime Ideas than any that are to be met with in the most exalted Science; and at the same time warms and agitates the Soul more than sensual Pleasure.

It has been observed by some Writers, that Man is more distinguished from the Animal World by Devotion than by Reason, as several Brute Creatures discover in their Actions something like a faint Glimmering of Reason, though they betray in no single Circ.u.mstance of their Behaviour any Thing that bears the least Affinity to Devotion. It is certain, the Propensity of the Mind to Religious Wors.h.i.+p; the natural Tendency of the Soul to fly to some Superior Being for Succour in Dangers and Distresses, the Grat.i.tude to an invisible Superintendent [which [1]]

rises in us upon receiving any extraordinary and unexpected good Fortune; the Acts of Love and Admiration with which the Thoughts of Men are so wonderfully transported in meditating upon the Divine Perfections, and the universal Concurrence of all the Nations under Heaven in the great Article of Adoration, plainly shew that Devotion or Religious Wors.h.i.+p must be the Effect of Tradition from some first Founder of Mankind, or that it is conformable to the Natural Light of Reason, or that it proceeds from an Instinct implanted in the Soul it self. For my part, I look upon all these to be the concurrent Causes, but which ever of them shall be a.s.signed as the Principle of Divine Wors.h.i.+p, it manifestly points to a Supreme Being as the first Author of it.

I may take some other Opportunity of considering those particular Forms and Methods of Devotion which are taught us by Christianity, but shall here observe into what Errors even this Divine Principle may sometimes lead us, when it is not moderated by that right Reason which was given us as the Guide of all our Actions.

The two great Errors into which a mistaken Devotion may betray us, are Enthusiasm and Superst.i.tion.

There is not a more melancholy Object than a Man who has his Head turned with Religious Enthusiasm. A Person that is crazed, tho' with Pride or Malice, is a Sight very mortifying to Human Nature; but when the Distemper arises from any indiscreet Fervours of Devotion, or too intense an Application of the Mind to its mistaken Duties, it deserves our Compa.s.sion in a more particular Manner. We may however learn this Lesson from it, that since Devotion it self (which one would be apt to think could not be too warm) may disorder the Mind, unless its Heats are tempered with Caution and Prudence, we should be particularly careful to keep our Reason as cool as possible, and to guard our selves in all Parts of Life against the Influence of Pa.s.sion, Imagination, and Const.i.tution.

Devotion, when it does not lie under the Check of Reason, is very apt to degenerate into Enthusiasm. When the Mind finds herself very much inflamed with her Devotions, she is too much inclined to think they are not of her own kindling, but blown up by something Divine within her. If she indulges this Thought too far, and humours the growing Pa.s.sion, she at last flings her self into imaginary Raptures and Extasies; and when once she fancies her self under the Influence of a Divine Impulse, it is no Wonder if she slights Human Ordinances, and refuses to comply with any established Form of Religion, as thinking her self directed by a much superior Guide.

As Enthusiasm is a kind of Excess in Devotion, Superst.i.tion is the Excess not only of Devotion, but of Religion in general, according to an old Heathen Saying, quoted by _Aulus Gellius_, _Religentem esse oportet, Religiosum nefas_; A Man should be Religious, not Superst.i.tious: For as the Author tells us, _Nigidius_ observed upon this Pa.s.sage, that the _Latin_ Words which terminate in _osus_ generally imply vicious Characters, and the having of any Quality to an Excess. [2]

An Enthusiast in Religion is like an obstinate Clown, a Superst.i.tious Man like an insipid Courtier. Enthusiasm has something in it of Madness, Superst.i.tion of Folly. Most of the Sects that fall short of the Church of _England_ have in them strong Tinctures of Enthusiasm, as the _Roman_ Catholick Religion is one huge overgrown Body of childish and idle Superst.i.tions.

The _Roman_ Catholick Church seems indeed irrecoverably lost in this Particular. If an absurd Dress or Behaviour be introduced in the World, it will soon be found out and discarded: On the contrary, a Habit or Ceremony, tho' never so ridiculous, [which [3]] has taken Sanctuary in the Church, sticks in it for ever. A _Gothic_ Bishop perhaps, thought it proper to repeat such a Form in such particular Shoes or Slippers; another fancied it would be very decent if such a Part of publick Devotions were performed with a Mitre on his Head, and a Crosier in his Hand: To this a Brother _Vandal_, as wise as the others, adds an antick Dress, which he conceived would allude very aptly to such and such Mysteries, till by Degrees the whole Office [has] degenerated into an empty Show.

Their Successors see the Vanity and Inconvenience of these Ceremonies; but instead of reforming, perhaps add others, which they think more significant, and which take Possession in the same manner, and are never to be driven out after they have been once admitted. I have seen the Pope officiate at St. _Peter's_ where, for two Hours together, he was busied in putting on or off his different Accoutrements, according to the different Parts he was to act in them.

Nothing is so glorious in the Eyes of Mankind, and ornamental to Human Nature, setting aside the infinite Advantages [which [4]] arise from it, as a strong, steady masculine Piety; but Enthusiasm and Superst.i.tion are the Weaknesses of human Reason, that expose us to the Scorn and Derision of Infidels, and sink us even below the Beasts that perish.

Idolatry may be looked upon as another Error arising from mistaken Devotion; but because Reflections on that Subject would be of no use to an _English_ Reader, I shall not enlarge upon it.

[Footnote 1: that]

[Footnote 2: Noct. Att., Bk. iv. ch. 9.]

[Footnote 3: that]

[Footnote 4: that]

No. 202. Monday, October 22, 1711. Steele.

'Saepe decem vitiis instructior odit et horret.'

Hor.

The other Day as I pa.s.sed along the Street, I saw a st.u.r.dy Prentice-Boy Disputing with an Hackney-Coachman; and in an Instant, upon some Word of Provocation, throw off his Hat and [Cut-Periwig, [1]] clench his Fist, and strike the Fellow a Slap on the Face; at the same time calling him Rascal, and telling him he was a Gentleman's Son. The young Gentleman was, it seems, bound to a Blacksmith; and the Debate arose about Payment for some Work done about a Coach, near which they Fought. His Master, during the Combat, was full of his Boy's Praises; and as he called to him to play with his Hand and Foot, and throw in his Head, he made all us who stood round him of his Party, by declaring the Boy had very good Friends, and he could trust him with untold Gold. As I am generally in the Theory of Mankind, I could not but make my Reflections upon the sudden Popularity which was raised about the Lad; and perhaps, with my Friend _Tacitus_, fell into Observations upon it, which were too great for the Occasion; or ascribed this general Favour to Causes which had nothing to do towards it. But the young Blacksmith's being a Gentleman was, methought, what created him good Will from his present Equality with the Mob about him: Add to this, that he was not so much a Gentleman, as not, at the same time that he called himself such, to use as rough Methods for his Defence as his Antagonist. The Advantage of his having good Friends, as his Master expressed it, was not lazily urged; but he shewed himself superior to the Coachman in the personal Qualities of Courage and Activity, to confirm that of his being well allied, before his Birth was of any Service to him.

If one might Moralize from this silly Story, a Man would say, that whatever Advantages of Fortune, Birth, or any other Good, People possess above the rest of the World, they should shew collateral Eminences besides those Distinctions; or those Distinctions will avail only to keep up common Decencies and Ceremonies, and not to preserve a real Place of Favour or Esteem in the Opinion and common Sense of their Fellow-Creatures.

The Folly of People's Procedure, in imagining that nothing more is necessary than Property and superior Circ.u.mstances to support them in Distinction, appears in no way so much as in the Domestick part of Life.

It is ordinary to feed their Humours into unnatural Excrescences, if I may so speak, and make their whole Being a wayward and uneasy Condition, for want of the obvious Reflection that all Parts of Human Life is a Commerce. It is not only paying Wages, and giving Commands, that const.i.tutes a Master of a Family; but Prudence, equal Behaviour, with Readiness to protect and cherish them, is what ent.i.tles a Man to that Character in their very Hearts and Sentiments. It is pleasant enough to Observe, that Men expect from their Dependants, from their sole Motive of Fear, all the good Effects which a liberal Education, and affluent Fortune, and every other Advantage, cannot produce in themselves. A Man will have his Servant just, diligent, sober and chaste, for no other Reasons but the Terrour of losing his Master's Favour; when all the Laws Divine and Human cannot keep him whom he serves within Bounds, with relation to any one of those Virtues. But both in great and ordinary Affairs, all Superiority, which is not founded on Merit and Virtue, is supported only by Artifice and Stratagem. Thus you see Flatterers are the Agents in Families of Humourists, and those who govern themselves by any thing but Reason. Make-Bates, distant Relations, poor Kinsmen, and indigent Followers, are the Fry which support the Oeconomy of an humoursome rich Man. He is eternally whispered with Intelligence of who are true or false to him in Matters of no Consequence, and he maintains twenty Friends to defend him against the Insinuations of one who would perhaps cheat him of an old Coat.

I shall not enter into farther Speculation upon this Subject at present, but think the following Letters and Pet.i.tion are made up of proper Sentiments on this Occasion.

_Mr_. SPECTATOR,

I am a Servant to an old Lady who is governed by one she calls her Friend; who is so familiar an one, that she takes upon her to advise her without being called to it, and makes her uneasie with all about her. Pray, Sir, be pleased to give us some Remarks upon voluntary Counsellors; and let these People know that to give any Body Advice, is to say to that Person, I am your Betters. Pray, Sir, as near as you can, describe that eternal Flirt and Disturber of Families, Mrs.

_Taperty_, who is always visiting, and putting People in a Way, as they call it. If you can make her stay at home one Evening, you will be a general Benefactor to all the Ladies Women in Town, and particularly to

_Your loving Friend_,

Susan Civil.

_Mr_. SPECTATOR,

'I am a Footman, and live with one of those Men, each of whom is said to be one of the best humoured Men in the World, but that he is pa.s.sionate. Pray be pleased to inform them, that he who is pa.s.sionate, and takes no Care to command his Hastiness, does more Injury to his Friends and Servants in one half Hour, than whole Years can attone for. This Master of mine, who is the best Man alive in common Fame, disobliges Some body every Day he lives; and strikes me for the next thing I do, because he is out of Humour at it. If these Gentlemen [knew [2]] that they do all the Mischief that is ever done in Conversation, they would reform; and I who have been a Spectator of Gentlemen at Dinner for many Years, have seen that Indiscretion does ten times more Mischief than Ill-nature. But you will represent this better than _Your abused_