It is impossible that a Person should exert himself to Advantage in an a.s.sembly, whether it be his Part either to sing or speak, who lies under too great Oppressions of Modesty. I remember, upon talking with a Friend of mine concerning the Force of p.r.o.nunciation, our Discourse led us into the Enumeration of the several Organs of Speech which an Orator ought to have in Perfection, as the Tongue, the Teeth [the Lips,] the Nose, the Palate, and the Wind-pipe. Upon which, says my Friend, you have omitted the most material Organ of them all, and that is the Forehead.
But notwithstanding an Excess of Modesty obstructs the Tongue, and renders it unfit for its Offices, a due Proportion of it is thought so requisite to an Orator, that Rhetoricians have recommended it to their Disciples as a Particular in their Art. _Cicero_ tells us that he never liked an Orator who did not appear in some little Confusion at the Beginning of his Speech, and confesses that he himself never entered upon an Oration without Trembling and Concern. It is indeed a kind of Deference which is due to a great a.s.sembly, and seldom fails to raise a Benevolence in the Audience towards the Person who speaks. My Correspondent has taken notice that the bravest Men often appear timorous on these Occasions, as indeed we may observe, that there is generally no Creature more impudent than a Coward.
--_Lingua melior, sedfrigida bello Dextera_--
A bold Tongue and a feeble Arm are the Qualifications of _Drances_ in _Virgil_; as _Homer_, to express a Man both timorous and sawcy, makes use of a kind of Point, which is very rarely to be met with in his Writings; namely, that he had the Eyes of a Dog, but the Heart of a Deer. [3]
A just and reasonable Modesty does not only recommend Eloquence, but sets off every great Talent which a Man can be possessed of. It heightens all the Virtues which it accompanies like the Shades in Paintings, it raises and rounds every Figure, and makes the Colours more beautiful, though not so glaring as they would be without it.
Modesty is not only an Ornament, but also a Guard to Virtue. It is a kind of quick and delicate _Feeling_ in the Soul, which makes her shrink and withdraw her self from every thing that has Danger in it. It is such an exquisite Sensibility, as warns her to shun the first Appearance of every thing which is hurtful.
I cannot at present recollect either the Place or Time of what I am going to mention; but I have read somewhere in the History of Ancient _Greece_, that the Women of the Country were seized with an unaccountable Melancholy, which disposed several of them to make away with themselves. The Senate, after having tried many Expedients to prevent this Self-Murder, which was so frequent among them, published an Edict, That if any Woman whatever should lay violent Hands upon her self, her Corps should be exposed naked in the Street, and dragged about the City in the most publick Manner. This Edict immediately put a Stop to the Practice which was before so common. We may see in this Instance the Strength of Female Modesty, which was able to overcome the Violence even of Madness and Despair. The Fear of Shame in the Fair s.e.x, was in those Days more prevalent than that of Death.
If Modesty has so great an Influence over our Actions, and is in many Cases so impregnable a Fence to Virtue; what can more undermine Morality than that Politeness which reigns among the unthinking Part of Mankind, and treats as unfashionable the most ingenuous Part of our Behaviour; which recommends Impudence as good Breeding, and keeps a Man always in Countenance, not because he is Innocent, but because he is Shameless?
_Seneca_ thought Modesty so great a Check to Vice, that he prescribes to us the Practice of it in Secret, and advises us to raise it in ourselves upon imaginary Occasions, when such as are real do not offer themselves; for this is the Meaning of his Precept, that when we are by ourselves, and in our greatest Solitudes, we should fancy that _Cato_ stands before us, and sees every thing we do. In short, if you banish Modesty out of the World, she carries away with her half the Virtue that is in it.
After these Reflections on Modesty, as it is a Virtue; I must observe, that there is a vicious Modesty, which justly deserves to be ridiculed, and which those Persons very often discover, who value themselves most upon a well-bred Confidence. This happens when a Man is ashamed to act up to his Reason, and would not upon any Consideration be surprized in the Practice of those Duties, for the Performance of which he was sent into the World. Many an impudent Libertine would blush to be caught in a serious Discourse, and would scarce be able to show his Head, after having disclosed a religious Thought. Decency of Behaviour, all outward Show of Virtue, and Abhorrence of Vice, are carefully avoided by this Set of Shame-faced People, as what would disparage their Gayety of Temper, and infallibly bring them to Dishonour. This is such a Poorness of Spirit, such a despicable Cowardice, such a degenerate abject State of Mind, as one would think Human Nature incapable of, did we not meet with frequent Instances of it in ordinary Conversation.
There is another Kind of vicious Modesty which makes a Man ashamed of his Person, his Birth, his Profession, his Poverty, or the like Misfortunes, which it was not in his Choice to prevent, and is not in his Power to rectify. If a Man appears ridiculous by any of the afore-mentioned Circ.u.mstances, he becomes much more so by being out of Countenance for them. They should rather give him Occasion to exert a n.o.ble Spirit, and to palliate those Imperfections which are not in his Power, by those Perfections which are; or to use a very witty Allusion of an eminent Author, he should imitate _Caesar_, who, because his Head was bald, cover"d that Defect with Laurels.
C.
[Footnote 1: This letter is by John Hughes.]
[Footnote 2: Mrs. Barbier]
[Footnote 3: Iliad, i. 225.]
No. 232. Monday, November 26, 1711. Hughes [1].
Nihil largiundo gloriam adeptus est.
Sall.u.s.t.
My wise and good Friend, Sir _Andrew Freeport_, divides himself almost equally between the Town and the Country: His Time in Town is given up to the Publick, and the Management of his private Fortune; and after every three or four Days spent in this Manner, he retires for as many to his Seat within a few Miles of the Town, to the Enjoyment of himself, his Family, and his Friend. Thus Business and Pleasure, or rather, in Sir _Andrew_, Labour and Rest, recommend each other. They take their Turns with so quick a Vicissitude, that neither becomes a Habit, or takes Possession of the whole Man; nor is it possible he should be surfeited with either. I often see him at our Club in good Humour, and yet sometimes too with an Air of Care in his Looks: But in his Country Retreat he is always unbent, and such a Companion as I could desire; and therefore I seldom fail to make one with him when he is pleased to invite me.
The other Day, as soon as we were got into his Chariot, two or three Beggars on each Side hung upon the Doors, and solicited our Charity with the usual Rhetorick of a sick Wife or Husband at home, three or four helpless little Children all starving with Cold and Hunger. We were forced to part with some Money to get rid of their Importunity; and then we proceeded on our Journey with the Blessings and Acclamations of these People.
Well then, says _Sir Andrew_, we go off with the Prayers and good Wishes of the Beggars, and perhaps too our Healths will be drunk at the next Ale-house: So all we shall be able to value ourselves upon, is, that we have promoted the Trade of the Victualler and the Excises of the Government. But how few Ounces of Wooll do we see upon the Backs of those poor Creatures? And when they shall next fall in our Way, they will hardly be better dress"d; they must always live in Rags to look like Objects of Compa.s.sion. If their Families too are such as they are represented, tis certain they cannot be better clothed, and must be a great deal worse fed: One would think Potatoes should be all their Bread, and their Drink the pure Element; and then what goodly Customers are the Farmers like to have for their Wooll, Corn and Cattle? Such Customers, and such a Consumption, cannot choose but advance the landed Interest, and hold up the Rents of the Gentlemen.
But of all Men living, we Merchants, who live by Buying and Selling, ought never to encourage Beggars. The Goods which we export are indeed the Product of the lands, but much the greatest Part of their Value is the Labour of the People: but how much of these Peoples Labour shall we export whilst we hire them to sit still? The very Alms they receive from us, are the Wages of Idleness. I have often thought that no Man should be permitted to take Relief from the Parish, or to ask it in the Street, till he has first purchased as much as possible of his own Livelihood by the Labour of his own Hands; and then the Publick ought only to be taxed to make good the Deficiency. If this Rule was strictly observed, we should see every where such a Mult.i.tude of new Labourers, as would in all probability reduce the Prices of all our Manufactures. It is the very Life of Merchandise to buy cheap and sell dear. The Merchant ought to make his Outset as cheap as possible, that he may find the greater Profit upon his Returns; and nothing will enable him to do this like the Reduction of the Price of Labour upon all our Manufactures. This too would be the ready Way to increase the Number of our Foreign Markets: The Abatement of the Price of the Manufacture would pay for the Carriage of it to more distant Countries; and this Consequence would be equally beneficial both to the Landed and Trading Interests. As so great an Addition of labouring Hands would produce this happy Consequence both to the Merchant and the Gentle man; our Liberality to common Beggars, and every other Obstruction to the Increase of Labourers, must be equally pernicious to both.
Sir _Andrew_ then went on to affirm, That the Reduction of the Prices of our Manufactures by the Addition of so many new Hands, would be no Inconvenience to any Man: But observing I was something startled at the a.s.sertion, he made a short Pause, and then resumed the Discourse.
It may seem, says he, a Paradox, that the Price of Labour should be reduced without an Abatement of Wages, or that Wages can be abated without any Inconvenience to the Labourer, and yet nothing is more certain than that both those Things may happen. The Wages of the Labourers make the greatest Part of the Price of every Thing that is useful; and if in Proportion with the Wages the Prices of all other Things should be abated, every Labourer with less Wages would be still able to purchase as many Necessaries of Life; where then would be the Inconvenience? But the Price of Labour may be reduced by the Addition of more Hands to a Manufacture, and yet the Wages of Persons remain as high as ever. The admirable Sir William Petty [2] has given Examples of this in some of his Writings: One of them, as I remember, is that of a Watch, which I shall endeavour to explain so as shall suit my present Purpose. It is certain that a single Watch could not be made so cheap in Proportion by one only Man, as a hundred Watches by a hundred; for as there is vast Variety in the Work, no one Person could equally suit himself to all the Parts of it; the Manufacture would be tedious, and at last but clumsily performed: But if an hundred Watches were to be made by a hundred Men, the Cases may be a.s.signed to one, the Dials to another, the Wheels to another, the Springs to another, and every other Part to a proper Artist; as there would be no need of perplexing any one Person with too much Variety, every one would be able to perform his single Part with greater Skill and Expedition; and the hundred Watches would be finished in one fourth Part of the Time of the first one, and every one of them at one fourth Part of the Cost, tho the Wages of every Man were equal. The Reduction of the Price of the Manufacture would increase the Demand of it, all the same Hands would be still employed and as well paid. The same Rule will hold in the Clothing, the Shipping, and all the other Trades whatsoever. And thus an Addition of Hands to our Manufactures will only reduce the Price of them; the Labourer will still have as much Wages, and will consequently be enabled to purchase more Conveniencies of Life; so that every Interest in the Nation would receive a Benefit from the Increase of our Working People.
Besides, I see no Occasion for this Charity to common Beggars, since every Beggar is an Inhabitant of a Parish, and every Parish is taxed to the Maintenance of their own Poor. [3]
For my own part, I cannot be mightily pleased with the Laws which have done this, which have provided better to feed than employ the Poor. We have a Tradition from our Forefathers, that after the first of those Laws was made, they were insulted with that famous Song;
Hang Sorrow, and cast away Care, The Parish is bound to find us, &c.
And if we will be so good-natured as to maintain them without Work, they can do no less in Return than sing us _The Merry Beggars_.
What then? Am I against all Acts of Charity? G.o.d forbid! I know of no Virtue in the Gospel that is in more pathetical Expressions recommended to our Practice. _I was hungry and [ye] [4] gave me no Meat, thirsty and ye gave me no Drink, naked and ye clothed me not, a Stranger and ye took me not in, sick and in prison and ye visited me not_. Our Blessed Saviour treats the Exercise or Neglect of Charity towards a poor Man, as the Performance or Breach of this Duty towards himself. I shall endeavour to obey the Will of my Lord and Master: And therefore if an industrious Man shall submit to the hardest Labour and coa.r.s.est Fare, rather than endure the Shame of taking Relief from the Parish, or asking it in the Street, this is the Hungry, the Thirsty, the Naked; and I ought to believe, if any Man is come hither for Shelter against Persecution or Oppression, this is the Stranger, and I ought to take him in. If any Countryman of our own is fallen into the Hands of Infidels, and lives in a State of miserable Captivity, this is the Man in Prison, and I should contribute to his Ransom. I ought to give to an Hospital of Invalids, to recover as many useful Subjects as I can; but I shall bestow none of my Bounties upon an Alms-house of idle People; and for the same Reason I should not think it a Reproach to me if I had withheld my Charity from those common Beggars. But we prescribe better Rules than we are able to practise; we are ashamed not to give into the mistaken Customs of our Country: But at the same time, I cannot but think it a Reproach worse than that of common Swearing, that the Idle and the Abandoned are suffered in the Name of Heaven and all that is sacred, to extort from Christian and tender Minds a Supply to a profligate Way of Life, that is always to be supported, but never relieved.
[Z.] [5]
[Footnote 1: Or Henry Martyn?]
[Footnote 2: Surveyor-general of Ireland to Charles II. See his Discourse of Taxes (1689).]
[Footnote 3: Our idle poor till the time of Henry VIII. lived upon alms.
After the dissolution of the monasteries experiments were made for their care, and by a statute 43 Eliz. overseers were appointed and Parishes charged to maintain their helpless poor and find work for the st.u.r.dy. In Queen Annes time the Poor Law had been made more intricate and troublesome by the legislation on the subject that had been attempted after the Restoration.]
[Footnote 4: [_you_] throughout, and in first reprint.]
[Footnote 5: X.]