taken up a resolution to treat you with a word, the most expressive of complaisance that can be thought of, and with an air of good-nature and charity calls you Friend. I say, it is very unjust to rally him for this term to a stranger, when you yourself, in all your phrases of distinction, confound phrases of honour into no use at all. Tom Courtly, who is the pink of courtesy, is an instance of how little moment an undistinguishing application of sounds of honour are to those who understand themselves. Tom never fails of paying his obeisance to every man he sees, who has title or office to make him conspicuous; but his deference is wholly given to outward considerations. I, who know him, can tell him within half an acre, how much land one man has more than another by Tom's bow to him. Title is all he knows of honour, and civility of friendship: for this reason, because he cares for no man living, he is religiously strict in performing, what he calls, his respects to you. To this end he is very learned in pedigree; and will abate something in the ceremony of his approaches to a man, if he is in any doubt about the bearing of his coat of arms. What is the most pleasant of all his character is, that he acts with a sort of integrity in these impertinences; and though he would not do any solid kindness, he is wonderfully just and careful not to wrong his quality. But as integrity is very scarce in the world, I cannot forbear having respect for the impertinent: it is some virtue to be bound by any thing. Tom and I are upon very good terms, for the respect he has for the house of Bickerstaff. Though one cannot but laugh at his serious consideration of things so little essential, one must have a value even for a frivolous good conscience. N° 205. TUESDAY, AUGUST 1, 1710. Νηπιοι, ουδ' ισασιν όσω πλεον ημισυ παντος Και οσον εν μαλαχη τε και ασφοδέλω μεγ' ονειας. HESIOD, Oper. et Dier. ver. 20. Fools! not to know how far an humble lot Exceeds abundance by injustice got; How Health and Temperance bless the rustic swain, NATURE has implanted in us two very strong desires; mentioned appetites, as it is elevated into love, I shall have abundant occasion to discourse of, before I have provided for the numberless crowd of damsels I have proposed to take care of. The subject therefore of the present paper shall be that part of society which owes its beginning to the common necessity of Hunger. When this is considered as the support of our being, we may take in under the same head Thirst also; otherwise, when we are pursuing the glutton, the drunkard may make his escape. The true choice of our diet, and our companions at it, seems to consist in that which contributes most to cheerfulness and refreshment: and these certainly are best consulted by simplicity in the food, and sincerity in the company. By this rule are, in the first place, excluded from pretence to happiness all meals of state and ceremony, which are performed in dumb-show, and greedy sullenness. At the boards of the great, they say, you shall have a number attending with as good habits and countenances as the guests, which only circumstance must destroy the whole pleasure of the repast: for if such attendants are introduced for the dignity of their appearance, modest minds are shocked by considering them as spectators; or else look upon them as equals, for whose servitude they are in a kind of suffering. It may be here added, that the sumptuous side-board, to an ingenuous eye, has often more the air of an altar than a table. The next absurd way of enjoying ourselves at meals is, where the bottle is plied without being called for, where humour takes place of appetite, and the good company are too dull, or too merry, to know any enjoyment in their senses. Though this part of time is absolutely necessary to sustain life, it must be also considered, that life itself is to the endless being of man but what a meal 2 c IV. is to this life, not valuable for itself, but for the purposes of it. If there be any truth in this, the expense of many hours this way is somewhat unaccountable; and placing much thought either in too great sumptuousness and elegance in this matter, or wallowing in noise and riot at it, are both, though not equally, unaccountable. I have often considered these different people with very great attention, and always speak of them with the distinction of the Eaters and the Swallowers. The Eaters sacrifice all their senses and understanding to this appetite. The Swallowers hurry themselves out of both, without pleasing this or any other appetite at all. The latter are improved brutes, the former, degenerated men. I have sometimes thought it would not be improper to add to my dead and living men, persons in an intermediate state of humanity, under the appellation of Dozers. The Dozers are a sect, who, instead of keeping their appetites in subjection, live in subjection to them; nay, they are so truly slaves to them, that they keep at too great a distance ever to come into their presence. Within my own acquaintance, I know those that I dare say have forgot that they ever were hungry, and are no less utter strangers to thirst and weariness; who are beholden to sauces for their food, and to their food for their weariness. I have often wondered, considering the excellent and choice spirits that we have among our divines, that they do not think of putting vicious habits into a more contemptible and unlovely figure than they do at present. So many men of wit and spirit as there are in sacred orders, have it in their power to make the fashion of their side. The leaders in human society are more effectually prevailed upon this way than can easily be imagined. I have more than one in my thoughts at this time, capable of doing this against all the opposition of the most witty, as well as the most voluptuous. There may possibly be more acceptable subjects; but sure there are none more useful. It is visible, that though men's fortunes, circumstances, and pleasures, give them prepossessions too strong to regard any mention either of punishments or rewards, they will listen to what makes them inconsiderable or mean in the imaginations of others, and by degrees in their own. It is certain such topics are to be touched upon, in the light we mean, only by men of the most consummate prudence, as well as excellent wit: for these discourses are to be made, if made, to run into example, before such as have their thoughts more intent upon the propriety, than the reason of the discourse. What indeed leads me into this way of thinking is, that the last thing I read was a sermon of the learned Dr. South, upon The Ways of Pleasantness.' This admirable discourse was made at court, where the preacher was too wise a man not to believe, the greatest argument in that place against the pleasures then in vogue, must be, that they lost greater pleasures by prosecuting the course they were in. The charming discourse has in it whatever wit and wisdom can put together. This gentleman has a talent of making all his faculties. bear to the great end of his hallowed profession. Happy genius! he is the better man for being a wit. The best way to praise this author is to quote him ; and, I think, I may defy any man to say a greater thing of him, or his ability, than that there are no paragraphs in the whole discourse I speak of below these which follow. After having recommended the satisfaction of the mind, and the pleasure of conscience, he proceeds: 'An ennobling property of it is, that it is such a pleasure as never satiates or wearies; for it properly |