From Thursday, Sept. 15, to Saturday, Sept. 17, 1709.

Hor., 1 Sat. vi. 18.

From my own Apartment, Sept. 16.

It is, as far as it relates to our present being, the great end of education to raise ourselves above the vulgar; but what is intended by the vulgar, is not, methinks, enough understood. In me, indeed, that word raises a quite different idea from what it usually does in others; but perhaps that proceeds from my being old, and beginning to want the relish of such satisfactions as are the ordinary entertainment of men. However, such as my opinion is in this case, I will speak it; because it is possible that turn of thought may be received by others, who may reap as much tranquillity from it as I do myself. It is to me a very great meanness, and something much below a philosopher, which is what I mean by a gentleman, to rank a man among the vulgar for the condition of life he is in, and not according to his behaviour, his thoughts and sentiments, in that condition. For if a man be loaded with riches and honours, and in that state of life has thoughts and inclinations below the meanest artificer; is not such an artificer, who within his power is good to his friends, moderate in his demands for his labour, and cheerful in his occupation, very much superior to him who lives for no other end but to serve himself, and assumes a preference in all his words and actions to those who act their part with much more grace than himself? Epictetus has made use of the similitude of a stage-play to human life with much spirit. "It is not," says he, "to be considered among the actors, who is prince, or who is beggar, but who acts prince or beggar best."[150] The circumstance of life should not be that which gives us place, but our behaviour in that circumstance is what should be our solid distinction. Thus, a wise man should think no man above him or below him, any further than it regards the outward order and discipline of the world: for if we take too great an idea of the eminence of our superiors, or subordination of our inferiors, it will have an ill effect upon our behaviour to both. But he who thinks no man above him but for his virtue, none below him but for his vice, can never be obsequious or assuming in a wrong place, but will frequently emulate men in rank below him, and pity those above him. This sense of mankind is so far from a levelling principle, that it only sets us upon a true basis of distinction, and doubles the merit of such as become their condition. A man in power, who can, without the ordinary prepossessions which stop the way to the true knowledge and service of mankind, overlook the little distinctions of fortune, raise obscure merit, and discountenance successful indesert,[151] has, in the minds of knowing men, the figure of an angel rather than a man, and is above the rest of men in the highest character he can be, even that of their benefactor. Turning my thoughts as I was taking my pipe this evening after this manner, it was no small delight to me to receive advice from Felicia,[152] that Eboracensis was appointed a governor of one of their plantations.[153] As I am a great lover of mankind, I took part in the happiness of that people who were to be governed by one of so great humanity, justice, and honour. Eboracensis has read all the schemes which writers have formed of government and order, and been long conversant with men who have the reins in their hands; so that he can very well distinguish between chimerical and practical politics. It is a great blessing (when men have to deal with such different characters in the same species as those of free-men and slaves) that they who command have a just sense of human nature itself, by which they can temper the haughtiness of the master, and soften the servitude of the slave. "HÆ tibi erunt artes."[154] This is the notion with which those of the plantation receive Eboracensis: and as I have cast his nativity, I find it will be a record made of this person's administrations; and on that part of the shore from whence he embarks to return from his government, there will be a monument with these words: "Here the people wept, and took leave of Eboracensis, the first governor our mother Felicia sent, who, during his command here, believed himself her subject."

White's Chocolate-house, Sept. 16.

The following letter wants such sudden despatch, that all things else must wait for this time.

"Sir,

Sept. 13, equal day and night.

"There are two ladies, who, having a good opinion of your taste and judgment, desire you to make use of them in the following particular, which perhaps you may allow very particular. The two ladies before mentioned have a considerable time since contracted a more sincere and constant friendship than their adversaries the men will allow consistent with the frailty of female nature; and being from a long acquaintance convinced of the perfect agreement of their tempers, have thought upon an expedient to prevent their separation, and cannot think any so effectual (since it is common for love to destroy friendship) as to give up both their liberties to the same person in marriage. The gentleman they have pitched upon, is neither well-bred nor agreeable, his understanding moderate, and his person never designed to charm women; but having so much self-interest in his nature, as to be satisfied with making double contracts, upon condition of receiving double fortunes; and most men being so far sensible of the uneasiness that one woman occasions, they think him for these reasons the most likely person of their acquaintance to receive these proposals. Upon all other accounts, he is the last man either of them would choose, yet for this preferable to all the rest. They desire to know your opinion the next post, resolving to defer further proceeding, till they have received it. I am, Sir,

"Your unknown, unthought-of,

Humble Servant,

Bridget Eitherside."

This is very extraordinary, and much might be objected by me, who am something of a civilian, to the case of two marrying the same man; but these ladies are, I perceive, free-thinkers, and therefore I shall speak only to the prudential part of this design, merely as a philosopher, without entering into the merit of it in the ecclesiastical or civil law. These constant friends, Piledea and Orestea, are at a loss to preserve their friendship from the encroachments of love, for which end they have resolved upon a fellow who cannot be the object of affection or esteem to either, and consequently cannot rob one of the place each has in her friend's heart. But in all my reading (and I have read all that the sages in love have written), I have found the greatest danger in jealousy. The ladies indeed, to avoid this passion, choose a sad fellow; but if they would be advised by me, they had better have each their worthless man; otherwise, he that was despicable while he was indifferent to them, will become valuable when he seems to prefer one to the other. I remember in the history of Don Quixote of the Manca, there is a memorable passage which opens to us the weakness of our nature in such particulars. The Don falls into discourse with a gentleman[155] whom he calls the Knight of the Green Cassock, and is invited to his house. When he comes there, he runs into discourse and panegyric upon the economy, the government and order of his family, the education of his children; and lastly, on the singular wisdom of him who disposed things with that exactness. The gentleman makes a soliloquy to himself, "Oh irresistible power of flattery! Though I know this is a madman, I cannot help being taken with his applause."

The ladies will find this much more true in the case of their lover; and the woman he most likes, will certainly be more pleased; she whom he flights, more offended, than she can imagine before she has tried. Now I humbly propose, that they both marry coxcombs whom they are sure they cannot like, and then they may be pretty secure against the change of affection, which they fear; and by that means, preserving the temperature under which they now write, enjoy during life, "equal day and night."

St. James's Coffee-house, Sept. 16.

There is no manner of news; but people now spend their time in coffee-houses in reflections upon the particulars of the late glorious day,[156] and collecting the several parts of the action, as they are produced in letters from private hands, or notices given to us by accounts in public papers. A pleasant gentleman, alluding to the great fences through which we pierced, said this evening, "The French thought themselves on the right side of the hedge, but it proved otherwise." Mr. Kidney, who has long conversed with, and filled tea for the most consummate politicians, was pleased to give me an account of this piece of ribaldry, and desired me on that occasion to write a whole paper on the subject of valour, and explain how that quality, which must be possessed by whole armies, is so highly preferable in one man rather than another, and how the same actions are but mere acts of duty in some, and instances of the most heroic virtue in others. He advised me not to fail in this discourse to mention the gallantry of the Prince of Nassau in this last engagement, who (when a battalion made a halt in the face of the enemy) snatched the colours out of the hands of the ensign, and planted them just before the line of the enemy, calling to that battalion to take care of their colours, if they had no regard to him. Mr. Kidney has my promise to obey him in this particular on the first occasion that offers.

Mr. Bickerstaff is now compiling exact accounts of the pay of the militia, and the commission officers under the respective Lieutenancies of Great Britain: in the first place, of those of London and Westminster; and in regard that there are no common soldiers, but all house-keepers, or representatives of house-keepers in these bodies, the sums raised by the officers shall be looked into, and their fellow-soldiers, or rather fellow-travellers from one part of the town to the other, not defrauded of the ten pounds allowed for the subsistence of the troops.

Whereas not very long since, at a tavern between Fleet Bridge and Charing Cross, some certain polite gentlemen thought fit to perform the bacchanalian exercises of devotion, by dancing without clothes on, after the manner of the pre-Adamites; this is to certify those persons, that there is no manner of wit or humour in the said practice, and that the beadles of the parish are to be at their next meeting, where it is to be examined, whether they are arrived at want of feeling, as well as want of shame.

Whereas a chapel clerk was lately taken in a garret on a flock-bed with two of the fair sex, who are usually employed in sifting cinders; this is to let him know, that if he persists in being a scandal both to laity and clergy (as being as it were both and neither), the names of the nymphs who were with him shall be printed; therefore he is desired, as he tenders the reputation of his ladies, to repent.

Mr. Bickerstaff has received information, that an eminent and noble preacher in the chief congregation of Great Britain, for fear of being thought guilty of presbyterian fervency and extemporary prayer, lately read his, before sermon; but the same advices acknowledging that he made the congregation large amends by the shortness of his discourse, it is thought fit to make no further observation upon it.[157]