"As you are SPECTATOR, I think we, who make it our Business to exhibit any thing to publick View, ought to apply our selves to you for your Approbation. I have travelled Europe to furnish out a Show for you, and have brought with me what has been admired in every Country through which I pa.s.sed. You have declared in many Papers, that your greatest Delights are those of the Eye, which I do not doubt but I shall gratifie with as Beautiful Objects as yours ever beheld. If Castles, Forests, Ruins, Fine Women, and Graceful Men, can please you, I dare promise you much Satisfaction, if you will Appear at my Auction on _Friday_ next. A Sight is, I suppose, as grateful to a SPECTATOR, as a Treat to another Person, and therefore I hope you will pardon this Invitation from,
SIR,
Your most Obedient Humble Servant,
J. GRAHAM.
[Footnote 1: Eustace Budgell, the contributor of this and of about three dozen other papers to the _Spectator_, was, in 1711, twenty-six years old, and by the death of his father, Gilbert Budgell, D.D., obtained, in this year, enc.u.mbered by some debt, an income of 950. He was first cousin to Addison, their mothers being two daughters of Dr. Nathaniel Gulstone, and sisters to Dr. Gulstone, bishop of Bristol. He had been sent in 1700 to Christ Church, Oxford, where he spent several years.
When, in 1709, Addison went to Dublin as secretary to Lord Wharton, in his Irish administration, he took with him his cousin Budgell as a private secretary. During Addison"s first stay in Ireland Budgell lived with him, and paid careful attention to his duties. To this relationship and friendship Budgell was indebted for the insertion of papers of his in the _Spectator_. Addison not only gratified his literary ambition, but helped him to advancement in his service of the government. On the accession of George I, Budgell was appointed Secretary to the Lords Justices of Ireland and Deputy Clerk of the Council; was chosen also Honorary Bencher of the Dublin Inns of Court and obtained a seat in the Irish Parliament. In 1717, when Addison became Secretary of State for Ireland, he appointed Eustace Budgell to the post of Accountant and Comptroller-General of the Irish Revenue, which was worth nearly 400 a-year. In 1718, anger at being pa.s.sed over in an appointment caused Budgell to charge the Duke of Bolton, the newly-arrived Lord-Lieutenant, with folly and imbecility. For this he was removed from his Irish appointments. He then ruined his hope of patronage in England, lost three-fourths of his fortune in the South Sea Bubble, and spent the other fourth in a fruitless attempt to get into Parliament. While struggling to earn bread as a writer, he took part in the publication of Dr. Matthew Tindal"s _Christianity as Old as the Creation_, and when, in 1733, Tindal died, a Will was found which, to the exclusion of a favourite nephew, left 2100 (nearly all the property) to Budgell. The authenticity of the Will was successfully contested, and thereby Budgell disgraced. He retorted on Pope for some criticism upon this which he attributed to him, and Pope wrote in the prologue to his Satires,
_Let Budgell charge low Grub-street on my quill, And write whate"er he please,--except my Will._
At last, in May, 1737, Eustace Budgell filled his pockets with stones, hired a boat, and drowned himself by jumping from it as it pa.s.sed under London Bridge. There was left on his writing-table at home a slip of paper upon which he had written,
"What Cato did, and Addison approved, cannot be wrong."]
[Footnote 2: The Dialogue "Of Dancing" between Lucian and Crato is here quoted from a translation then just published in four volumes,
"of the Works of Lucian, translated from the Greek by several Eminent Hands, 1711."
The dialogue is in Vol. III, pp. 402--432, translated "by Mr. Savage of the Middle Temple."]
[Footnote 3: "Moll Peatley" was a popular and vigorous dance, dating, at least, from 1622.]
[Footnote 4: In his scheme of a College and School, published in 1661, as "a Proposition for the Advancement of Experimental Philosophy," among the ideas for training boys in the school is this, that
"in foul weather it would not be amiss for them to learn to Dance, that is, to learn just so much (for all beyond is superfluous, if not worse) as may give them a graceful comportment of their bodies."]
No. 68. Friday, May 18, 1711. Addison.
"Nos duo turba sumus ..."
Ovid.
One would think that the larger the Company is, in which we are engaged, the greater Variety of Thoughts and Subjects would be started in Discourse; but instead of this, we find that Conversation is never so much straightened and confined as in numerous a.s.semblies. When a Mult.i.tude meet together upon any Subject of Discourse, their Debates are taken up chiefly with Forms and general Positions; nay, if we come into a more contracted a.s.sembly of Men and Women, the Talk generally runs upon the Weather, Fashions, News, and the like publick Topicks. In Proportion as Conversation gets into Clubs and Knots of Friends, it descends into Particulars, and grows more free and communicative: But the most open, instructive, and unreserved Discourse, is that which pa.s.ses between two Persons who are familiar and intimate Friends. On these Occasions, a Man gives a Loose to every Pa.s.sion and every Thought that is uppermost, discovers his most retired Opinions of Persons and Things, tries the Beauty and Strength of his Sentiments, and exposes his whole Soul to the Examination of his Friend.
_Tully_ was the first who observed, that Friendship improves Happiness and abates Misery, by the doubling of our Joy and dividing of our Grief; a Thought in which he hath been followed by all the Essayers upon Friendship, that have written since his Time. Sir _Francis Bacon_ has finely described other Advantages, or, as he calls them, Fruits of Friendship; and indeed there is no Subject of Morality which has been better handled and more exhausted than this. Among the several fine things which have been spoken of it, I shall beg leave to quote some out of a very ancient Author, whose Book would be regarded by our Modern Wits as one of the most shining Tracts of Morality that is extant, if it appeared under the Name of a _Confucius_, or of any celebrated _Grecian_ Philosopher: I mean the little Apocryphal Treatise ent.i.tled, _The Wisdom of the Son of_ Sirach. How finely has he described the Art of making Friends, by an obliging and affable Behaviour? And laid down that Precept which a late excellent Author has delivered as his own,
"That we should have many Well-wishers, but few "Friends."
_Sweet Language will multiply Friends; and a fair-speaking Tongue will increase kind Greetings. Be in Peace with many, nevertheless have but one Counsellor of a thousand_. [1]
With what Prudence does he caution us in the Choice of our Friends? And with what Strokes of Nature (I could almost say of Humour) has he described the Behaviour of a treacherous and self-interested Friend?
_If thou wouldst get a Friend, prove him first, and be not hasty to credit him: For some Man is a Friend for his own Occasion, and will not abide in the Day of thy Trouble. And there is a Friend, who being turned to Enmity and Strife will discover thy Reproach_.
Again,
_Some Friend is a Companion at the Table, and will not continue in the Day of thy Affliction: But in thy Prosperity he will be as thy self, and will be bold over thy Servants. If thou be brought low he will be against thee, and hide himself from thy Face._ [2]
What can be more strong and pointed than the following Verse?
_Separate thy self from thine Enemies, and take heed of thy Friends._
In the next Words he particularizes one of those Fruits of Friendship which is described at length by the two famous Authors above-mentioned, and falls into a general Elogium of Friendship, which is very just as well as very sublime.
_A faithful Friend is a strong Defence; and he that hath found such an one, hath found a Treasure. Nothing doth countervail a faithful Friend, and his Excellency is unvaluable. A faithful Friend is the Medicine of Life; and they that fear the Lord shall find him. Whoso feareth the Lord shall direct his Friendship aright; for as he is, so shall his Neighbour_ (that is, his Friend) _be also._ [3]
I do not remember to have met with any Saying that has pleased me more than that of a Friend"s being the Medicine of Life, to express the Efficacy of Friendship in healing the Pains and Anguish which naturally cleave to our Existence in this World; and am Wonderfully pleased with the Turn in the last Sentence, That a virtuous Man shall as a Blessing meet with a Friend who is as virtuous as himself. There is another Saying in the same Author, which would have been very much admired in an Heathen Writer;
_Forsake not an old Friend, for the new is not comparable to him: A new Friend is as new Wine; When it is old thou shalt drink it with Pleasure._ [4]
With what Strength of Allusion and Force of Thought, has he described the Breaches and Violations of Friendship?
_Whoso casteth a Stone at the Birds frayeth them away; and he that upbraideth his Friend, breaketh Friendship. Tho" thou drawest a Sword at a Friend yet despair not, for there may be a returning to Favour: If thou hast opened thy Mouth against thy Friend fear not, for there may be a Reconciliation; except for Upbraiding, or Pride, or disclosing of Secrets, or a treacherous Wound; for, for these things every Friend will depart._ [5]
We may observe in this and several other Precepts in this Author, those little familiar Instances and Ill.u.s.trations, which are so much admired in the moral Writings of _Horace_ and _Epictetus_. There are very beautiful Instances of this Nature in the following Pa.s.sages, which are likewise written upon the same Subject:
_Whoso discovereth Secrets, loseth his Credit, and shall never find a Friend to his Mind. Love thy Friend, and be faithful unto him; but if thou bewrayest his Secrets, follow no more after him: For as a Man hath destroyed his Enemy, so hast thou lost the Love of thy Friend; as one that letteth a Bird go out of his Hand, so hast thou let thy Friend go, and shalt not get him again: Follow after him no mere, for he is too far off; he is as a Roe escaped out of the Snare. As for a Wound it may be bound up, and after reviling there may be Reconciliation; but he that bewrayeth Secrets, is without Hope._ [6]
Among the several Qualifications of a good Friend, this wise Man has very justly singled out Constancy and Faithfulness as the princ.i.p.al: To these, others have added Virtue, Knowledge, Discretion, Equality in Age and Fortune, and as _Cicero_ calls it, _Morum Comitas_, a Pleasantness of Temper. [7] If I were to give my Opinion upon such an exhausted Subject, I should join to these other Qualifications a certain aequability or Evenness of Behaviour. A Man often contracts a Friendship with one whom perhaps he does not find out till after a Year"s Conversation; when on a sudden some latent ill Humour breaks out upon him, which he never discovered or suspected at his first entering into an Intimacy with him. There are several Persons who in some certain Periods of their Lives are inexpressibly agreeable, and in others as odious and detestable. _Martial_ has given us a very pretty Picture of one of this Species in the following Epigram:
Difficilis, facilis, jucundus, acerbus es idem, Nec tec.u.m possum vivere, nec sine te.
In all thy Humours, whether grave or mellow, Thou"rt such a touchy, testy, pleasant Fellow; Hast so much Wit, and Mirth, and Spleen about thee, There is no living with thee, nor without thee.
It is very unlucky for a Man to be entangled in a Friendship with one, who by these Changes and Vicissitudes of Humour is sometimes amiable and sometimes odious: And as most Men are at some Times in an admirable Frame and Disposition of Mind, it should be one of the greatest Tasks of Wisdom to keep our selves well when we are so, and never to go out of that which is the agreeable Part of our Character.
C.