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There is no society or conversation to be kept up in the world without good-nature, or something which must bear its appearance, and supply its place. For this reason mankind have been forced to invent a kind of artificial humanity, which is what we express by the word good-breeding. For if we examine thoroughly the idea of what we call so, we shall find it to be nothing else but an imita. tion and mimickry of good-nature, or in other terms, affability, complaisance and easiness of temper reduced into an art.

These exterior shows and appearances of humanity render a man wonderfully popular and beloved, when they are founded upon real good-nature ; but without it are like hypocrisy in religion, or a bare forın of holiness, which, when it is discovered, makes a man more detestable than professed impiety.

Good-nature is generally born with us : health, prosperity, and kind treatment from the world, are great cherishers of it where they find it; but nothing is capable of forcing it up, where it does not grow of itself. It is one of the blessings of a hap

. py constitution, which education may improve but not produce.

Xenophon in the life of his imaginary prince*, whom he describes as a pattern for real ones, is always celebrating the philanthropy or good-nature of his hero, which he tells us he brought into the world with him, and gives many remarkable instances of it in bis childhood, as well as in all the several parts of his life. Nay, on his death-bed, he describes him as being pleased, that while his soul returned to him who made it, his body should incorporate with the great mother of all things, and by that means become beneficial to mankind. For which reason, he gives his sons a positive order not to inshrine it in gold or silver, but to lay it in the earth as soon as the life was gone out of it.

* Xenoph. Cyropædia,

An instance of such an overflowing of humanity, such an exuberant love to mankind,

could not have entered into the imagination of a writer, who had not a soul filled with great ideas, and a general benevolence to mankind.

In that celebrated passage of Sallust*, where Cæsar and Cato are placed in such beautiful, but opposite lights; Cæsar's character is chiefly made up of good-nature, as it shewed itself in all its forms towards his friends or his enemies, his servants or dependents, the guilty or the distressed. As for Cato's character, it is rather awful than amiable. Justice seems most agreeable to the nature of God, and mercy to that of man. A being who has nothing to pardon in himself, may reward every man according to his works ;. but he whose very best actions must be seen with grains of allowance, cannot be too mild, moderate, and forgiving. For this reason, among all the monstrous characters in human nature, there is none so odious, nor indeed so exquisitely ridiculous, as that of a rigid severe temper in a worthless man.

This part of good-nature, however, which consists in the pardoning and overlooking of faults, is to be exercised only in doing ourselves justice, and that too in the ordinary, commerce and occurrences of life ; for in the public administrations of justice, mercy to one may be cruelty to others.

It is grown almost into a maxini, that good-natured men are not always men of the most wit. This observation, in my opinion, has no foundation in nature.

The greatest wits I have conversed with, are men eminent for their humanity. I take therefore this remark to have been occasioned by two reasons, First, because ill-nature among ordinary observers passes for wit.

for wit. A spiteful saying gratifies so many little passions in those who hear it, that it generally meets with a good reception. The laugh rises upon it, and the man who utters it is looked upon as a shrewd satirist. This may be one reason, why a great many pleasant companions appear so surprisingly dull, when they have endeavoured to be merry in print ; the public being more just than private clubs or assemblies, in distinguishing between what is wit, and what is ill-nature.

* In his history of the Catilinarian war.

Another reason why the good-natured man may sometimes bring his wit in question, is, perhaps, because he is apt to be moved with compassion for those misfortunes or infirmities, which another would turn into ridicule, and by that means gain the reputation of a wit. The ill-natured man, though but of equal parts, gives himself a larger field to expa. tiate in; he exposes those failings in human nature which the other would cast a veil over, laughs at vices which the other either excuses or conceals, gives utterance to reflections which the other stifles, falls indifferently upon friends or enemies, exposes the person who has obliged him, and, in short, sticks at nothing that may establish his character of a wit. It is no wonder therefore he succeeds in it better than the man of humanity, as a person who makes use of indirect methods is more likely to grow rich than the fair trader.

L.

a

ADDISON.

A

NO
Action, the felicity of the soul

116
Affiction and sorrow, not always expressed by tears 95
True affliction labours to be invisible

95
Age, the unnatural misunderstanding between age
and youth

153
The authority of an aged virtuous person pre-
ferable to the pleasures of youth

153
Albacinda, her character

144
Alexander, his artifice in his Indian expedition 127

His answer to those who asked him if he would

not be a competitor for the prize in the Olym-
pic games

157
Amaryllis, her character

144
Ambition, the occasion of factions

125
Animals, the different make of every species

120
The instinct of brutes

120
Exemplified in several instances

120
God himself the soul of brutes

121
The variety of arms with which they are pro-
vided by nature

121
Amusements of life, when innocent, necessary and al-
lowable

93
Apparitions, the creation of weak minds

110
Arable (Mrs.) the great heiress, the Spectator's fel-
low-traveller

132.
Aristotle, his account of the world

166
Aristus and Aspasia, a happy couple

128
Artist, wherein he has the advantage of an author 166
Association of honest men proposed by the Spectator 126
Author ; in what manner one author is a mole to an-
other

124
Wherein an author has the advántage of an artist 166
Author, the care an author ought to take of what he
writes

166
A story of an Atheistical author

166

B
BAREFACE, his success with the ladies, and the reason
for it

156
Bear-Garden, the Spectator's method for the improve-

ment of it
VOL. II.

141

NO.
Beauties, whether male or female, very untractable 87
And fantastical

144
Impertinent and disagreeable

144
The efficacy of beauty

144
Board-wages, the ill effects of it

88
Bodily exercises, of ancient encouragement

161
Books reduced to their quintessence

124
The legacies of great geniuses

166
Burnet (Dr.) some passages in his Theory of the Earth
considered

143, and 146
с

c
CÆSAR (Julius) his reproof to an ill reader

147
Cambray (the bishop of) his Education of a Daughter
recommended

95
Cant, from whence said to be derived

147
Care; what ought to be a man's chief care

122
Carneades, the philosopher, his definition of beauty 144
Casseus, the proof he gave of his temper in his child-
hood

157
Castle-builders, who, and their follies exposed 167
Censure, a tax, by whom paid to the public, and for
what

100
Chaplain, the character of Sir Roger de Coverley's 106
Chastity, the great point of honour in women

99
Cheerfulness of temper, how to be obtained and pre-
served

143
Children, wrong measures taken in the education of
the British children

157
Children in the wood, a ballad, wherein. to be com-
mended

85
Church-yard, the country change on Sunday

112
Common-prayer, some considerations on the reading
of it

147
The excellency of it

147
Compassion, the exercise of it would tend to lessen the
calamities of life

169
Compliments in ordinary discourse censured

103
Exchange of compliments

155
Conde (prince of) his face like that of an eagle. 86
Connecte (Thomas) a monk in the 14th century, a

zealous preacher against the women's com-
modes in those days

98
Contentment, the utmost good we can hope for in this
life

163

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