manners. All things among men of sense and condition should pass the censure, and have the protection of the eye of reason.

SINCE two or three writers of comedy who are now living, have taken their farewell of the stage, those who succeed them, finding themselves incapable of rising up to their wit, humour, and good sense, have only imitated them in some of those loose unguarded strokes, in which they complied with the corrupt taste of the more vicious part of their audience. When persons of a low genius attempt this kind of writing, they know no difference between being merry and being lewd. It is with an eye to some of these degenerate compositions that I have written the following discourse.

Were our English stage but half so virtuous as that of the Greeks or Romans, we should quickly see the influence of it in the behaviour of all the politer part of mankind. It would not be fashionable to ridicule religion, or its professors; the man of pleasure would not be the complete gentleman; vanity would be out of countenance; and every quality which is ornamental to human nature would meet with that esteem which is due to it.

If the English stage were under the same regulations the Athenian was formerly, it would have the same effect that had, in recommending the religion, the government, and

public worship of its country. Were our plays subject to proper inspections and limitations, we might not only pass away several of our vacant hours in the highest entertainments, but should always rise from them wiser and better than we sat down to them.

It is one of the most unaccountable things in our age, that the lewdness of our theatre should be so much complained of, so well exposed, and so little redressed. It is to be hoped that some time or other we may be at leisure to restrain the licentiousness of the theatre, and make it contribute its assistance to the advancement of morality, and to the reformation of the age. As matters stand at present, multitudes are shut out from this noble diversion, by reason of those abuses and corruptions that accompany it. A father is often afraid that his daughter should be ruined by those entertainments which were invented for the accomplishment and refining of human nature. The Athenian and Roman plays were written with such a regard to morality, that Socrates used to frequent the one, and Cicero the other.

I have sometimes thought of compiling a system of ethics out of the writings of corrupt poets, under the title of Stage Morality. But I have been diverted from this thought by a project which has been executed by an ingenious gentleman of my acquaintance. He has composed, it seems, the history of a young fellow who has taken all his notions of the world from the stage, and who has directed himself, in every circumstance of his life and conversation, by the maxims and examples of the fine

If I can prevail upon

gentleman in English comedies. him to give me a copy of this new-fashioned novel, I will bestow on it a place in my works, and question not but it may have as good an effect upon the drama as Don Quixote had upon romance.

FRIDAY, August 15, 1712.

I COULD not but smile at the account that was yesterday given me of a modest young gentleman, who, being invited to an entertainment, though he was not used to drink, had not the confidence to refuse his glass in his turn; when on a sudden he grew so flustered, that he took all the talk of the table in his own hands, abused every one of the company, and flung a bottle at the gentleman's head who treated him. This has given me occasion to reflect upon the ill effects of a vicious modesty, and to remember the saying of Brutus, as it is quoted by Plutarch, that the person has had but an ill education, who has not been taught to deny any thing.' This false kind of modesty has, perhaps, betrayed both sexes into as many vices as the most abandoned impudence; and is the more inexcusable to reason, because it acts to gratify others rather than itself, and is punished with a kind of remorse, not only like other vicious habits when the crime is over, but even at the very time that it is committed.

Nothing is more amiable than true modesty, and nothing is more contemptible than the false. The one guards virtue, the other betrays it. True modesty is ashamed

to do any thing that is repugnant to the rules of right reason; false modesty is ashamed to do any thing that is opposite to the humour of the company. True modesty avoids every thing that is criminal; false modesty every thing that is unfashionable. The latter is only a general undetermined instinct; the former is that instinct, limited and circumscribed by the rules of prudence and religion. We may conclude that modesty to be false and vicious which engages a man to do any thing that is ill or indiscreet, or which restrains him from doing any thing that is of a contrary nature. How many men, in the common concerns of life, lend sums of money which they are not able to spare, are bound for persons whom they have but little friendship for, give recommendatory characters of men whom they are not acquainted with, bestow places on those whom they do not esteem, live in such manner as they themselves do not approve, and all this merely because they have not the confidence to resist solicitation, importunity, or example?

Nor does this false modesty expose us only to such actions as are indiscreet, but very often to such as are highly criminal. When Xenophanes was called timorous, because he would not venture his money in a game of dice; I confess,' said he, 'that I am exceeding timorous, for I dare not do an ill thing.' On the contrary, a man of vicious modesty complies with every thing, and is only fearful of doing what may look singular in the company where he is engaged. He falls in with the torrent, and lets himself go to every action or discourse, however unjustifiable in itself, so it be in vogue among the

present party. This, though one of the most common, is one of the most ridiculous dispositions in human nature, that men should not be ashamed of speaking or acting in a dissolute or irrational manner, but that one who is in their company should be ashamed of governing himself by the principles of reason and virtue.

In the second place, we are to consider false modesty, as it restrains a man from doing what is good and laudable. My reader's own thoughts will suggest to him many instances and examples under this head. I shall only dwell upon one reflection, which I cannot make without a secret concern. We have in England a particular bashfulness in every thing that regards religion. A wellbred man is obliged to conceal any serious sentiment of this nature, and very often to appear a greater libertine than he is, that he may keep himself in countenance among the men of mode. Our excess of modesty makes us shame-faced in all the exercises of piety and devotion. This humour prevails upon us daily; insomuch that, at many well-bred tables, the master of the house is so very modest a man, that he has not the confidence to say grace at his own table; a custom which is not only practised by all the nations about us, but was never omitted by the heathens themselves. English gentlemen, who travel into Roman-catholic Countries, are not a little surprised to meet with people of the best quality kneeling in their churches, and engaged in their private devotions, though it be not at the hours of public worship. An officer of the army, or a man of wit and pleasure in those countries, would be afraid of passing not only for an irre