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THE IIIFLUEIICE OF JOHN 13001231. '33
THE“ SPACTAZOR
BY
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,‘\II II

TABLE OF COETEfiTS

Chapter I O 0 O I O O O I C 1
Introduction. A brief biography of John

Locke. A summary of Lookc'e most impor-
tant writings. The chronological rela-

tion or Locke to Addison and Steele.

Chapter II . . . . . . . . . . 21
The influence of Locke's Treatise of
Civil Government, The Reasonableneee or
Christianigz, Some Thougptc concerning
Education, and A Letter concernin£_ggl§

oration on The Spectator.

Chaptar III 0 o e o o o o o e 32
The influence of Locke‘s Essa; concern-
ing Human Understanding on The Spectator.

Chapter IV . . . . . . . . . 55
Several papers showing the attitude of

the writers of Ego Spectator toward
the writings of Locke. Summary. Con-

oluaione.

Bibliography . . . . . . . . 61

Chapter I

When one picks up a modern newspaper and reads
in its upper corner that the circulation of that edition
in in exoese or one million cepiee. one ie not amazed
at the widespread influence exerted by the press.
one is apt to think of euch.influence. however, as a
strictly modern phenomenon. That this is not so 1-
shown not only by the fact that the freedom or the press
has been a bone of contention for several centurion, but
also by the fact that one of the earliest progenitors of
the modern newspaper. The Spectator, reached a daily
issue of ten thousand cepies.1 Furthermore. as Steele
tells an. ”an edition of the former volumes of Spectators
of above nine thousand each book, is already sold otf,"z
In turn. the writings of any author who influenced the
writers of The Spectator would become. insofar as that
influence reached, a matter of general knowledge; or
this nature were the writings of John Locke,

Locke, one of the foremost of English philosophers.
was born on the twenty-ninth or August, 1632. He lived
through one or the most troubled periods in English

 

l. E. J.Courth0pe. Addison. p; 109.
2. Spectator. Ho. 65 .

 

 

 

 

 

 

2
history. During his lifetime occurred the struggle
between Charles I and Parliament, the accession to
power of the Presbyterians and Independents. the execu-
tion of Charles. the rule of Cromwell. the Restoration
and reigns of Charles II and James II. the Glorious
Revolution. and the constitutional settlement of William
and nary. His close connection with the realities of
political life and his pragmatic attitude give his
writings a freshness which has never been lost.

Locke's family was closely concerned with the
troubles of the revolution. His father, a country
attorney, Joined the army of Parliament when the Civil
War broke out; he returned home after two years. his
fortunes considerably diminished.1

Locke‘s education. in spite of these family troubles.
continued without interruption. He spent six years at
Westminster School. and in 1652 went up to Oxford, where
he matriculated at Christ Church College.2 Here he came
under two influences, one of which was his personal
contact witu.John Owen, dean of Christ Church College.
Owen left the imprint of his tolerant temper on the mind
of the young scholar. The other influence of his foord

days was that of Descartes, several of whose doctrines

 

l. A. 0. Fraser, Locke, pp. 6,7.
2. Ibid.. pp. 7,8.

3

1 Locke's choice

Locke incorporated in his writings.
of a profession was difficult for him; for a short
time he acted as a tutor at Oxford. His interest in
experimental science led him into a study of medicine.
and in 1688 he was elected a Fellow of the Royal Society.2

In 1666 an even more important event occurred in
the life of Locke. for in that year he met Lord Ashley--
later. the first Earl of Shaftesbury. He was associated
with the Shaftesbury family for the next fifteen years.
holding minor political offices. When Shaftesbury died
in 1682. Locke withdrew to the Continent.3 He spent
his time of exile in Holland. and returned to Europe in
1689. following the Glorious Revolution and accession of
William and Mary.‘ The remainder of his life was quiet.
being spent chiefly in bringing out a series of philo-
sophical works.b He died at Oates on October twenty-
eighth. 1704.6

Locke's writings were. like his life. varied. being
concerned with such subjects as religion. politics. meta-
physics. and epistemology. His earliest published work
was. characteristically, A Letter concerndngproleration.

in which Locke is concerned with the distinction between

 

1. John Locke. Selections. p. viii.
2. Ibid.. p. 30.

3. A. 5. Fraser. Locke. p. 72.

‘. Ibid.. p. 7?.

5.'3353 Locke. Selections. p. xiv.
Go A. Ce Fraser. LOOEG. p. 266e

-— flm’

'r

 

4

church and state. The state cues protection to all
churches as far as the security of their properties
and the freedom of their worship are concerned. but
must not exhibit political favor to any. Locke does
refuse. however. to tolerate atheists, on the grounds
that disbelief in God destroys the basis of morality.1

from this eork. Locke turns to a discussion of
The Reasonableness of Christianity. He states as the
three essentials of Christian faith the existence of
God. the hessiahship of Jesus. and the principles of

morality as set forth in the Bible.2

Two of these.

the existence of God and the principles of morality.

form the content of natural religigg--i.e.. the religion

acceptable to all rational minds which pay attention

to the evidences in nature and the connection of their

own ideas. For some men. however. revelation is

essential to recall their minds to God and virtue. and

Jesus bears this revelation.3
Besides the three essentials of Christian faith,

many other doctrines can be demonstrated by use of the

Scriptures. However, of these doctrines we are not

perfectly sure. and should neither force others to

 

1. John Locke. Selections. p. 11111.
Re Ibide. p. 11'.
3. IFTH.. p. xxv.

5
agree with us. nor exclude them from civil equality
because of Opposing beliefs.1

Thus back of Locke's plea for toleration are the
convictions that reason proves whatever is necessary
to know to prepare oneself for future life. and that
disputes in religion are due to matters of little moment.
Locke unknowingly fostered scepticism hy his reliance
on reason. although his intent was directed toward a
closer eelding of man’s intellect and religion.

Probably more far-reaching than Locee's interests
in religion were those concerned with political and
educational theory. His political theory is set forth
in his Treatises of Government. which he wrote ”to
establish the throne of our great restorer. our present
Kins tilllem.2 and ”to Justify to the world the people
of England chose love of their Just and natural rights,
with their resolution to preserve them. saved the nation
when it was on the very brink of slavery and ruin.":5

The basis of Locke's political philosophy is the
theory that man makes the transition from a natural
state to a political state by means or a social contract.

In a state of nature. man is governed by moral law--

the law of nature. as Locke calls it. From this stage.

 

*7—

1. John Locke. Selections, p. xxvi.
2. Quoted by Lamprocht.‘ioche's Selections. p. xxvii.
3. Ibid.. p. xxvii.

6
men pace to a etate of government by a social contract.
under which individual righta are relinquished to a
central authority. to preserve order. Thus the govern-
nent has only those powers given it by the contract, and
the peOple have a right to defend themselves against
usurpation of illegitimate power. Locke is here ailing

1

to discourage tyranny. not to encourage revolution. In

any friction between the people and a particular ruler.
the social contract is the baaie of Judgment.
0! Looke'a educational writings, Some Thoughts

d

concerning Education. is interesting as a work ”designed

to give practical guidance to a friend who sought advice

"3 Locke viewa education ea

on how to educate his son.
training fer a future career. and not as mere occupation
of the yeara between boyhood and manhood. This in very
intelligible when one remembere that Locke regarded hie
Oxford days as of little practical value. he Locke eaye.
”He [the tutor] should acquaint hi: [the pupil] with the
true state of the world. and diepoae him to think no man
better or worse. vieer or foolieher. than he really ie.”4
Locke wiehee to provide escape from the pedantry thich

5

reigned at Oxford when he nae a scholar. and to give

 

1. John Locke, Selectiong. p.1xxi.

2. Edited by R. H. Quick.

3. John Locke. Selections, p. xxxii.

4. John Locke. gong—TEEEEhta concerning Education, p. 71.
5. Ibid.. p. 74. '

 

7

boys a chance to study current events and natural
sciences; to endow than with those social graces which
will fit them for a place in life;1 and to adjust the
content of the study to the prospects of the pupils.2

Locke emphasizes the moral element in education
as well as the intellectual element. He makes a plea
for the Judicious moulding of character. so that the
pupil in reaching manhood will be subject to high and
noble impulses: "Place hiu.[the pupil] in hands where
you may, as much as possible. secure his innocence.
cherish and nurse up the good. and gently correct and
weed out any bad inclinations, and settle him in good
habits."5

Locke's greatest contribution to philosOphy. how-
ever, is his momentous Essay concerning Human understand-
‘igg,‘ which had its inception probably in the winter of
1670-71.5 Locke was meeting with "five or six friends,"
and an impasse was reached over some point in.the discus-
sion. It was then decided "it was necessary to examine
our own abilities, and see what objects our understandings
were or were not fitted to deal with."6 Locke worked for

nearly twenty years on the Essay, which was firstpubliehed

A LA
—w—

1. John Locke, some Thoughts concerning Education. p. 69.
2e Ibide. p. 83o

3. TFTI.. p. 129.

4. Edited by E. P. Button.

be Ac Ge E‘l‘aeel‘. LOOKQ, pe 52c ‘
6. John Locke. Essay concerningjgunan Understanding. p. x.

in 1689.
The first division of the Essay is entitled Qfi
Innate Notions, and is devoted to the idea that at birth

 

the mind is like "white paper. void of all characters,

"1 All our knowledge comes from

without any ideas.
experience, which, in turn, comprises sensation and
reflection. This conception of the mind is. of course,

an introduction to Locke’s empirical theory of knowledge.
He rejects innate ideas and induuitable principles of

the human mind, and thereby the political. metaphysical.
and theological systems founded on such principles.

From this rejection of innate ideas, Locxe proceeds2
to demonstrate an entirely new type of dualism-~a dualism
in which he demonstrates that sense qualities are the
original starting point of the mind in its efforts to
gain knowledge. 0n the one hand are material bodice
made up of atoms. and on the other. knowing minds. Locke
concentrates his efforts'cn developing a theory of know-
ledge founded on this dualism. The mind has power to
act upon simple ideas in three ways:

"(1) Combining several simple ideas into one compound

one; and thus all complex ideas are made. (2) The second

is bringing two ideas. whether simple or couplex.

A— A.

1. John Locke, hesa concernin Human Understanding. p. 59.
2. Ibid., Book 3!. HOT ideas.“

 

9
together, and setting them by one another. so as to
take a View of them at once. without uniting them into
one: by which it gets all its ideas of relations.

(5) The third is separating them from all the ideas.
that accompany them in their real existence; this is
called 'abstrectionz‘ and thus all its general ideas
are made."1
All complex ideas may be "reduced under these
three heads: 1. Modes. 2. Substances. 3. Relations."2
Modes are "complex ideas which, hoseVer compounded.
contain not in them the supposition of subsisting by
thexeelvee, but are considered as dependencies on or
affections of substances; such are the ideas signified
by the words, 'triangle. gratitude. murder'." There
are two kinds of nodes, einple and mixed. Simple nodes
are those "which are only variations or different con-
binations of the same simple idea. without the mixture
of any other. as a dozen. or score.” Mixed nodes are
compounded of simple ideas of several Minds; for example.
"beauty. consisting of’a certain composition of colour
and figure. causing delight in the beholder."3 Sub-

stances are "such combinations of simple ideas as are

taken to represent distinct particular things subsisting

 

l. {chn Locke. An Easel concerningfiuman Understanding, p.
08. .

2. Ibid.. p. 109.

3. $513., p. 109.

10

by themselves, in which the supposed or confused idea
of substance, such as it is, is always the first and
chief. Thus, if to substances be Joined the simple
idea of a certain dull, whitish colour, with certain
degrees of weight, hardness, ductility, and fusibility,
we have the idea of lead."1 Relations consist ”in the
consideration and comparing one idea with.another."2

From this point of View, Locke goes on to show
that all metaphysical terms can be derived, by applying
the above ideas, from perfectly definite simple ideas.
Such ideas as extension. motion, eternity, and God can
be derived from simple ideas by the use of either modes,
substances, or relations. Locke does not, however,
define what ”experience” really means, and thus leaves
a problem for future philosOphers.

From this discussion of ideas, Locke proceeds to
Book III, "0f dorde.” many disputes have arisen merely
through wrong usage or application of words.5 He sets
ferth various remedies: ‘to use no word without an idea,"
”to have distinct ideas annexed to them in modes," "to
take care in applying words," "to make known their
meaning,"4 and "to use the same word constantly in the

1. John Locke, An Essay concerning Human understanding,
p. 107. l

2. Ibid., p. 110.

3. 15I5., p. 412.

4. T811. p. 414 ff.

ll

"1 Thus Locke argues for an exact and

some sense.
rcientific use of language.

Locke‘s subject in Book IV is "Knowledge and
Opinion." Having examined ideas in general in Book II,
he now proceeds to show what these ideas tell us in the
way of truth. "Since the Lind, in all its thoughts and
reasonings, hath no other immediate object but its on
ideas, which it alone does or can contemplate, it is
evident that our knowledge is only conversant about
them."2 Sznocledge then seems to me to be nothing but
the perception of the connection and agreement, or
disagreement and repugnancy, of any of our ideas. In
this alone it consists. there this perception is,
there is huesleege; and aware it is not, there, though
we may fancy, guess or believe, yet we always cone short

'1
of kncrledgc."”

The varying clearnees of our knowledge lies in the
different ways of perception which the mind has of the
agreement or disagreement of any of its ideas. tome
ideas the mind perceives at first sight, by "intuitive
knowledge;" for example, we know immediately that black
is not white, "that a circle is not a triangle, that

three are more than tao, and canal to one and two."4

 

1. John Locke, An Essay on Human Understanding, p. 423.
2. Ibid., p. 42¢.
3. 3013., p. 424.
4. lbi ., p. 433.

12
the next degree of knowledge it "degenetrotite,”
"there the mind perceiver the nireeecnt or dithereement
of any ideas, but not inmodietcly."1 "Thus the mind,
being willing to knee tLe agreement or disagreement
in bignect between the three anglee of a triangle and
the tee right once, cannot, by an immediate View and
conperina then, do it . . . . In this case the mind
is fein to find out tome other englce, to which the
three angler of a triangle have an equality; and finding
theee equal to two right once, comer to know their

"& That. if knowledge depends

equality to two right onee.
only on the connection between our ideas, it becomes
subjectiVe, arbitrary, and unreal. Locke, however, ie
not aware of this problem.5 There is a third degree of
knowledge, eeneitive knowledge, which ie dieoueeed
later.

he to the problem of whether knowledge is real.
"It is evident the mind encwe not thince immediately.
but only by the intervention of the ideas it nee of them.
Our knowledge therefore is real only eo for no there
is uniformity between our ideas and the reality of
thinge."4 One kind of knowledge, however, may be termed

reel, because it refers to nothing beyond itself. ”All

 

1. John Locke, An firefly on the Human underetending, p. 434.
2. Ibid.. p. 483.

3. A. 2. Rogers, A Student‘e History of Philonphy, p. 30?.
4. John Locke, an assay on the Human Understanding, p. 483.

 

13

our complex ideas except thoee of substances being
archetypes of the mind'e own.naking, not intended to
be the copies of anything. nor referred to the existence
of anything. as to their originale, cannot want any
uniformity neeeeeary to real knowledge.”1 Mathematical
knowledge, for example, is real becauee we are dealing
only with ideas which we ourselves have found, and
whose truth in independent of whether or not there are
any real objecte in the world. ”Oral knowledge is
another case in point.2 However, when we turn to enh-
etances, a new fhctor enters, in the idea of reel exiet-
ence.

we have a real knowledge of three kinda of sub-
etnnoee, of which the first is knowledge or our own
existence.3 0f thie, we are certain by intuition. A
second kind of’reel knowledge is that of the existence
of God. We are certain of this because we know that
something exists. as is inetenced by our own exirtnncc.
Furthermore. romething mnet have existed from eternity,
since nothing can produce no real being. All our per-
ception and knowledge meet be present in greater degree
in the eternal reality from which we spring. Thus an

intelligent being (God) must exist as the source of our

1. John Locke. An Eeeey on the Human Understanding, p. 483.
2. Ibid.. p. 48%.

5 ‘Pt.’- .'
u. ;Uld., D. 536.

 

 

knowledge.1

The third tort of real knowledge in that of our
sensations, "for I think nobody can, in enrneet, be so
sceptical as to be uncertain of the existence of those

"2 This knowledge is

thinre which he sees and feels.
reel, first, because organs themselvee, ruch no eyes,
cannot produce sensation; second, because ideee from
actual eennetion are different from those stored in
the mind; end thirdly. because ”our senses . . . bear
witness to the truth of each other's report concerning
the existence of sensible things without ne."3
This much is true concerning certain knowledge.
However, another rector, Judgment, euppliee the want
of certain knowledge. "For. that [true knowledge] being
very short and scanty, as we have seen, he would he often
utterly in the dark, and in most of the actions of his
life perfectly at a stand. had he nothing to guide him
in the absence of’cleer and certain knowledge. He that
will not cet till he has demonstration that it will
nourish him, he that will not etir till he infallibly

knows the business he goes about will cucceed, will have

little else to do but sit still and perish."‘ Then

 

1. John Locke, An Essay concernin§_8uman understanding,
p. 528.

2. Ibid., p. 657.

3. 15i3.. p. 559.

m

4. Ibid., p. 554.

16

Locke goes on to consider probability, or "the
appearance of agreement upon follible proote."
Probability, which supplies "the defect or our know-
ledge, has two grounds: Firet, the conformity of any-
thing with our can knowledge, observation and experience.
Secondly. the testimony of othere, vouching their ob-
eervetion and experience. In the testimony or othere
ie to be considered, (1) The number (2) The integrity
(3) The ekill of the witneceee (4) The decign of the
author, where it ie a teetinony out of’a book cited
(5) The coneietency or the parts and circumstances of
the relation (6) Contrary testimonies."1

Thus it can be eeen that Locke's work lends to a
genuine scepticism. In spite of thie. Locke retained
his faith in the rational nature of the world. For him,
reaecn woe limited to what causation and reflection
provide in the any of simple 16932. and for him, the
existence or God and the ideale of Christianity were
perhepe even more real than objects about him.

It might be well to eey a few words on Looke'e
ethical ideee. as set forth in the M on the Human
understanding, Hie ethical theory is not worked out in

much detail, but is important as being characteristic

 

1. John Locke. An Eeeey concerning Human Understanding,
. $54. .

l6

of the ”moral philcecphy of England of a later day."
For Locke, "Good and evil . . . are nothing but pleaeure
or pain, or that which cceaeione or procuree pleasure
or pain to ue. Moral good and evil. then. is only the
conformity or disagreement of our voluntary actione to
come law, whereby good and evil is drawn an us from the
will and power of the lewnaker. which good and evil,
pleasure or pain, attending our observance or breach of
the law. by the decree of the law-maker, ie that we
call 'reward' end'puniehnent'.'1 he Iar ee Locke ie
concerned, ethic: can be made a demonstrative science.
for the existence of God has been proved (for him. at
leeet) and the true ground of morality ie "the will and
law of‘e God, who sees men in the dark. hae in hie hand
rewards and punishments, and power enough to call on
account the proudeet offender."2

In showing the influence of theee writinge cf
Lecke on the Spectator papers. it may be well to have an
underetendinz of the chronological relatione between
Lacie and the main writers of the papers, Addison.end
Steele. The Epietcle de Tolerantia was published in

uhrch, 1689. Two Treatieee in Government in February.

1690, and the Ease; concerning Human Uhderetanding in

 

1. John Locke, An Eeegl concerning_§uman Uhderetandigg,
p. 279. '
2. Ibid.. p. 29.

 

. . . ..~J¢.h.1.fl..gtlbnln

 

1?

1 In these years (1689-1690) Addison was

march. 1690.
a student at Oxford.2 as was Steele.5 Thus both were
at a stage of their careers when the philOBOphy might
be an important part of their curricula. In fact, at
this time an attempt was made to introduce into the
universities Locke's £2531 ccncerning_Human understand-
EEIE which had just been published. “It met with
immediate succeee. and led to a voluminous literature
of attack and reply; young fellows of colleges tried
to introduce it at the universities. and heads of houses
sat in conclave to devise means for its suppression."4
If the students of today form a criterion, such a sup-
pression would have the effect of causing Locke's ggggz.
to be widely read. and would make it even more likely
that Addison and Steele might have become familiar with
the gage: during their university days.

Addison went abroad in.1699. where he remained
until 1704. then he returned, Steele introduced him
to the circle of wits at Will's Coffee-house. and to
the hhigs at St. Jane's Coffeeehouee. In 1706 Steele
became manager of the Gazette. the official government

newspaper. and kept this position until 1710, when the

 

1. A. C. Fraser, Locke, p. 297.

2. R. J. CourthOpe. Addieon. p. 23.

3. Austin Dobecn. Richard Eteele, p. B.

4. W. R. Surley. A History 0: Eéglieh Philoegphy. p. 106.

18
Whigs fell.1 Both Addison and Steele were then.members
of Parliament.

The Journalistic endeavors of iddiecn.and Steele
probably had their inception in the fact that Steele
nae managing the Gazette, and thus had access to plenty
of news.2 There had been periodicals before the Tatler,
but they were chiefly newspapers, occasionally utilizing
letters to the editor or essays. "Steele evidently
projected a periodical that should combine reforming
comment on current follies and vices with reports of
current events.”8 From this type or serial Addison and
Steals developed the ”chiet‘prcse invention of the
century,“ the periodical essay.

The first or the periodical ventures. The Tatler.
ran from April 12. 1709. to January 2. 1711.4 It
appeared three times weekly and totaled 271 numbers.

The commencement of the Tatler was Steele's own idea.
Addison's real cooperation began in the autumn of 1709.5
The spectator ran as a daily periodical from march 1.
1711. to December 6. 1712, (565 numbers) and represented
the combined efforts of the two men. In 1714 Addison

 

1. Br.d'°14’ L0 10' R. K. ROOt’ ”1d G. Sherbnm.
2 Eiggteenthlggnturz Prose. p. 167.
0 ID 0 p. O
o. TBTK.: p. 167.
4.. MO. Fe 166.
o. TETK.. p. 153.

 

....H¢I..lulllll|.'

19

revived the Spectator as a tri-weekly (Ros. 556-636).
and in 1716 fiilliam Bond continued it to ha. 696; but
"Steele had no part in these continuations. which are
certainly of inferior interest."1

Perhaps a short examination of The Spectator as
a whole will help to orient the position or Locke in
reference to the periodical. The general purpose or
?he Spectator is expressed by Addison in.Ho. 58. in
which he says "the great and only end of these my
speculations is to banish vice and ignorance out of
the territories of Great Britain.” Furthermore. he
tells us in Ho. 262 that he excludes such tepics as
vice, irreligion. and scandal. The idea or the periodi-
cal is based on a club containing representatives or
the constituent parts of society: the church, the
bar. the army. the landed interest, the mended interest.
the interest of the world of fashion. together with
the Spectator himself. who is interested in all types
of men. and Judges the extent to which their acts are
reasonable. The variety of the papers springs not so
much. however. from the diversity of the club as it
does from an unusual diversity of subject matter.

‘Literary criticism. the pleasures of imagination, the

 

10 Le Ie BredVOIG, Re K0 Boat, and Ge Sherbm,
Eighteenth Century Prose. p. 168.

20

London scene. rational pleasureso-all find a place
in The Spectator.

In.a periodical uhieh.ains at such a high
objective as the improvement of the taste. manners, and
morale of a nation. it is important to find what influ~
ences came to bear upon the authors. Certainly an
important consideration in choice of subject would be
the immediate need of entertaining in order to gain the
nation's attention. than the papers on philosOphical
subjects were written. the writers of The Spectator
may have selected the work of Locke as a basis for
many of their discussions because his philosophy "blends
spontaneously with the ordinary language or all educated
men."1 and because they believed his writings formed
the logical foundation fer reforming the nation. That
Locke did have material influence on The Spectator. this

paper preposea to show.

1. Leslie Stephen. English Literature and Society in the
Eighteenth Century, p. 37.

 

21

Chapter II

Because of the diversity of Locke's writing. I
have grouped together those issues of the Spectator
which show his influence. as far as possible under
the headings politics. religion. education, and ethics.
The remaining numbers of the Spectator which show
Locke's influence have their inception in the epis-
temological theories of the £532: on Human understand-
ing. and are thus placed together in the following
discussion.

is far as politics are concerned. the one paper
which shows Locke's influence definitely is No. 3,1
which is an allegorical allusion to the financial
crisis following the Revolution. A hall is depicted.
in which is seated a beautiful virgin. who sets much
value on the acts of Parliament. She pales whenever
these acts are in the least menaoed, and whenever a
message is brought to her from the outer world. As
she sits there. various phantoms enter. including

Tyranny and anarchy. and Bigotry and atheism. The lady

faints away. the spectres dissolve. and a new scene is

 

10 Spectator, V010 I. p. 120

23
revealed. Some "very amiable phantoms are disclosed.
including Liberty. with Monarchy on her right hand.
and Moderation leading Religion." The lady revives.
and the assembly is once more happy.
Here Locke's influence can plainly be seen. Tyranny

l

and anarchy are also assailed by Locke as being dangerous

to government. and bigotry and atheism are especially
attacked in his writings.2 Locke discusses true liberty
as associated with monarchy. in his Treatise of Civil

3 in which he emphasizes the necessity of a

Government.
central power to protect the rights of’all.

The influence of Locke's ideas on religion is
plainly perceptible in No. 389.4 in which there is an
attack against atheism and zealotry by Budgell.5
'Atheists are attacked on two grounds: "The first is.
that the greatest and most eminent persons of all ages

5 and complied with public

have been against then"
worship as long as it was prejudicial to the honor of

God and the good of mankind. The second is that the

 

1. John Locke. Selections. p. 75.

2. Ibid.. p. 49350.

5. TFTK.. p. 75.

d. Spectator. Vol. V. p. 261.

5. Eustacewfiudgell. Addison‘s cousin. and a collaborator
on The Spectator, lived from 1686 to 1737. He wrote
a translation 6? TheOphraatus. started and carried
on The Bee. (1733-1735) contributed to The Craftanan.
and Issued some family monographs on the Eoyle family.
His later life was unhappy. and he finally committed
suicide. (From the Biographical Index in Vol. VIII
of The Spectator.)

6. §pectator. Vol. V. p. 262.

 

 

23
idea of God is either innate, or readily observable.
or has been handed down by tradition. The first of
these reasons is clearly traceable to Locke's attack
on atheists as set forth in The Reasonableneae of

Christianitz. Furthermore, Locke's name is definitely

 

mentioned in this paper, in the quotation, "The Platos
and Ciceroe among the ancients; the Become, the Boylee,
and the Lookee among our own countrymen, are all
instances of what I have been eaying"1-~i.e., Locke ie
one of the "foremost persons" above quoted, who have
opposed atheism.

- Addison attacks zeal for more sectarian beliefs.
and also atheism, in Spectator Ho. 185.2 These same
ideas are to be encountered in Locke's writings on
religion. Locke, too, was apposed to eeotarianiem in
religion. He believed men should not contend over
matters of little moment as far as the apirit of
Christianity is concerned. He was diametrically
opposed to atheism,3 too, on the grounds that it leads
to immorality.

In No. 186‘ Addison further attacks atheism, and
supports "the great received articles of the Christian

1. Spectator, Vol. V, p. 262.

2. Spectator, Vol. III, p. 62.

3. Quoted by Lampreoht in John Locke's Selections,
p. xxiii, from A Letter of Toleration. *

‘0 Spectator, V01. IIT. p. 660

 

 

 

24
religion," which hare been prered by authority of
divine revelation. Locke eXpreeeci the idea of

religion as revealed through Christ in The Reasonable-

 

neee of Christianitz. "In this state of darkness

our Saviour found the world. But the clear revelation

he brought with him dissipated this darsnees, made

the one invisible true God known to the world, and

that with such evidence and energy that polytheiem

and idolatry have nowhere been able to withstand it."1
Paper R0. 643 sets forth the idea that reVealed

religion has advanced morality in "that it has given

us a more just and perfect idea of that Being whom

every reasonable creature ought to imitate." This

idea parallela that set forth by Locke in The Reason-

 

ableners of Christianitzzin which he explains that
men are lazy intellectually, and that Jesus, as the
bearer of reVolation, is necesaary to recall the minds
of men to God and virtue.

The next rubjeot showing Locke's influence in
education, which is dealt with in a eeriee of_§gectator
papers by Budgcll. The first of these 19 R0. 307,3 in
which the writer prOpoeee that atate examiners be

appointed to "inspect the genius of eVery particular

 

1. John Locke, Selections, p. 54.
2. Ibido. p. 55.
3. §pectator. Vol. IV, p. 217.

25

boy,” and to allot him a part suitable to his
particular talents. He goes on to any that instead
of adapting studies to the genius or the pupil, teachers
OIpect the pupil to adapt hie genius to etudieo. Look.
cote forth parallel ideas in Some Thoughts concerning
Education: after moral habits have been set up in the
pupil, "it will be fit to consider which way the
natural make of hie mind inclines him . . . . There
are not more difference: in men's races and the outward
lincanente of their bodice, than there are in the makes
and temper: or their minde."1 Furthermore, ”He that 12
about children should coll study their natures and
aptitudcc, and ace by often trial! what turn they easily
take, and what becomes them . . . . Every onc’e natural
genius should be carried as far as it could; but to
attempt the putting another upon hin, will be but labor
in Vain."2

'In 30. 3133 Budccll continues his discussion of
education with the question as to whether education by
a private tutor or at a public school is preferable.
Ho than.quotec Locke: "Mr. Locke, in his celebrated

Treatioc of Education, confesses that there are incon-

 

venicnccc to be reared on both class: 'if,‘ care he,

 

1. John Locke, Some Thoughts concerning Education, p. 82.

2. Ibid., p. 40.
3. Spectator, Vol. IV, p. 243.

26
'I keep my son at home, he is in danger of becoming
my young master; it I send him abroad. it is scarce
possible to keep him from the reigning contagion of
rudeness and vice. He will perhaps be more ignorant at
home. but more ignorant of the world. and more eheepieh
when he comee abroad."1 Budgell goes on to paraphrase
Locke'e contentions that virtue is attained with more
difficulty than knowledge of the world; hence parents
should accustom their sons to meeting strangers. but
should give them a private education. Budgell comes
to the conclusion that a private education is the neat
natural nethcd for forming a virtuous nan. and a public
education to: making a man of business. The author owes
a debt to Locke not only for the inspiration of his
paper, but also fer the content.

In.Ho. 337.3 Budgell contributes a third essay on
education. The main idea of the paper is that one should
not teach Greek or Latin as so many eentencee. but should
point out the virtues of the meneread about in these
languages. In this way the instructor can inculcate
ideas of virtue in the minds of his pupils along with a
knowledge of Latin.and Greek. The paper ie concluded
by the following: "In short. nothing is more wanting to

 

l. Budgell quotes from John Locke, Some Thoughts concern~

1 Education, p. 46.
2. in Some Tfiogghte concerning Education. p. 47.
o .

3. Spectator. , p. .

27
our public schools. than that the masters of them
should use the same care in fashioning the manners of
their scholars. as in forming their tongues to the
learned languages. Ehere even the former is omitted,
I cannot help agreeing with Mr. Locke. that a man must
have a very strange value for words, when preferring
the languages cf'the Greeks and Romans to that which made
them such brave men, he can think it worth while to
hazard the innocence and virtue of his son for a little
Greek and Latin.”1 Budgell is paraphrasing ideas set
forth by Locke in Some Thoughts concerning Education.2
It can be readily seen that Budgell owes the whole incep-
tion of his essay to ideas derived from Locke.

Budgell's final essay on education is found in No.
353.3 He sets forth the idea that pupils should be
trained to practical arts and sciences. and should not
be designed for schools unless they show aptitude for such
pursuits. Pupils should be taught the writing of letters
.in English, rather than being perplexed with Latin
epistlcs. The keeping of accounts and shorthand are
recommended as useful arts. The derivation of these
ideas from Locke's Some Thoughts concerningflgducation is'

4

easily perceptible. He says: "thatever foreign languages

 

*—

l. spectator, Vol. V. p. 67.
2. p. 46.

3. S ectatcr. Vol. V. p. 128.
4‘. 3%53f3532e. Some Thoughts concernin§_§ducation. p. 166.

28

a young man meddles with (and the more he knows the
better) that which he should critically study, and
labor to get a facility, clearness and elegancy to
express himself in, should be his own." Locke criticises
these so-called scholars who look on Latin and Greek as
being the only refined tongues. and neglect to teach
their pupils correct English.1 He recommends practice
in English letter writing,2 the keeping of accounts.3
and shorthand.4 Budgell's indebtedness to Looks is
thus clearly discernible throughout the paper. In fact,
this series of four papers seems to be based on ideas
derived from Locke's Some Thoughts concerningffiducation.

In papers No. 381 and 387, Addison's indebtedness
to Locke for ethical ideas is shown. In No. 381. the
writer praises cheerfulness as conducive to happiness.
The man who is cheerful is a "perfect master of all the
powers and faculties of his soul." Furthermore. a cheer-
ful state of’mind shows ”a constant habitual gratitude

5 Atheism may deprive a

to the great Author of nature.”
man of this cheerfulness of temper. But to Addison the
idea of atheism is untenable. "For my own part. I think

the being of a God is so little to be doubted, that it

 

1. John Locke, Some Thoughts concerningAEducation, p. 166.
2. Ibide. pa 164e

a. $513., p. 182.

4. Ibiae. p. 1370

6. Spectator. Vol. V, p. 235.

29

is almost the only truth we are sure of. and such a
truth as we meet in every object, in every occurrence.
and in every thought." he I have shown before. Locke
attacks atheism in A Letter concerning Toleration.
saying that it is one belief which should not be
tolerated. Furthermore. Locke believed the existence
of God not only capable of perfect demonstration. as
he shows in An Essay on the Human understanding. but also
that His being is more certain than that of any other
exterior to us.1

Locke's influence is more evident. however. in
so. 387.2 in which Addison continues his discussion of
cheerfulness. considering it in its "natural state,"
and reflecting on "those motives to it, which are

3 He then

indifferent either as to virtue or vice."
says: "Those who are versed in philosophy may still
carry this consideration [i.e.. how Providence helps

keep one cheerful] higher. by observing that if‘matter
had appeared to us endowed only with those real qualities
which it actually possesses. it would have made but a
very Joyless and uncomfortable figure; and why has
3rovidence given it a power of producing in us such
imaginary qualities as tastes and colors. sounds and

__

1. John Locke. Essa on the Human Understanding, p. 52.

2. Egactator. Vo . .“p.7‘354.
3. ;_£§.. p. 257.

 

50

smells. beet and cold, but that man, while he is
conversant in the lower stations of nature. might
have his mind cheered and delighted with agreeable
sensations?"l The relation of this passage to the
following in Locke's Eeeaz on the Human Understanding
is readily seen: "The infinitely wise Author of our
being . . . having given a power to our minds. in
several instances, to choose amongst its ideee which it
will think on. and to pursue the inquiry of this or that
subject with consideration and attention-oto excite us
to these actions of thinking and motion that we are
capable of, has been pleased to Join to several thoughts
and several sensatione a perception of delight."2

Locke‘s name is definitely brought in at the oon~
clueion of this taper, in which Addison Bayes that the
evils in the world should not destroy our cheerfulneee:
"This interepereion of evil with good. and pain with
pleasure in the works of nature, is very truly ascribed
by Mr. Locke in hie ggggz on Human Understanding to a
Inoral reason, in the following wordez‘

‘Beyond all this, we may find another reason why

God hath scattered up and down several degrees of pleasure

1. S ectator, Vol. V, p. 256.

2. 305a Lacie. Essa on the Human Understanding, p. 81.

3. Sgectator, V0 . , p. 257.

-4. Quoted by.Addieon from Locke's Eeeaz on the Human Under-

 

 

81
and pain. in all the thinge that environ and effect
no, and blended them together, in alnoet all that our
thoughts and eeneee have to do with: that we finding
imperfection. dissatisfaction. and want of complete
happiness, in all the enioymente which the creaturee
can afford ue, might be led to seek it in the enjoy-
ment of Him, "with whom there is fulneee of Joy, and
at whose right hand are pleasures for evermore."'“

It seems probable from a survey of these two
papers, that Addison not only owed many of the ideae
eet forth in them to Locke. but one actually inspired
in their writing by ideae derived from the philonpher.

Chapter III

The influence on The Spectator of the political,
religious, educational, and ethical ideas of Locke has
been demonstrated. There remains to be econ the
influence of the ggggy on the Human understanding. The
papere expressing ideas derived from the £525! do not
follow any definite cleeeificaticn. They are dealt
with in the order in which they appear in The Spectator.

The first of these papers, No. 37, can hardly be
termed an important example of Locke's influence. Addison
lists some booke which a lady has collected "either
because she had heard them praised, or because she had
eeen the authors of then." Among these books appear
”'Lock of Human Understanding;‘ with a paper of patchee
in.it,' "a spelling book," "a dictionary for the explana-
tion of hard uorde,“ and "The How Atalantie, with a key
to it" along with "A Book of ficvelg," "The Ladiee'
Calling," and ”Advice to a Daughter." The lady done not
hesitate to place those books which she enjoys side by
aide with those which she feels she ought to read. It
was evidently fashionable for the ladiee of Addison's
time to pretend to enjoy the philoe0phy of Bacon and
Locke. This paper shows, then, that Locke had wide

currency among those who wished to be thought intellectual.

33

The next paper to show the influence of The Basil.
on the Human Understanding is No. 62. In this paper,
Addison shows his contempt for that conceited style
which was papular with certain writers of his time; he
wishes writing to be logical, clear, and free of
unnecessary adornment. He bases this paper on a quota-
tion from Locke: ”Hr. Lock has an admirable reflection
upon the difference of wit and judgment, whereby he
endeavors to show the reason why they are not always the
talents of the same person. His words are as follow:
'and hence, perhaps, may be given some reason of that
common observation, that men who have a great deal of
wit and prompt memories, have not always the clearest
Judgment, or deepest reason. For wit lying most in the
assemblage of ideas, and putting those together with
quickness and variety, wherein can be found any resemblance
or congruity, thereby to make up pleasant pictures, and
agreeable visions in the fancy; Judgment, on the contrary,
lies quite in the other side. In separating carefully
one from another, ideas wherein can be found the vast
«difference, thereby to avoid being misled by similitude,
and by affinity to take one thing for another. This is
a Imy'of'proceeding quite contrary to metaphor and
allusion; wherein, for the most part, lies that entertain-

unit and pleasantry of wit which strikes so lively in the

34
fancy, and is therefore so acceptable to all people.”1
Addison calls this "the best and most philosophical
account that I have ever not with of wit."2 He goes
on to explain that not every resemblance of ideas is
sit, unless it is one that gives delight and surprise
to the reader. Furthermore, there is this distinction
between true and false wit: true wit is the resemblance
of ideas, as in metaphors, similitudes, allegories, and
burlesquee, whereas false wit is the resemblance some-
times cf single letters, as in anagrams; sometimes in
syllables, as in doggeral rhymes; sometimes of words,
as in puns; and sometimes of whole poems, as in those
"cast into the figures of eggs, axes, or altars."3
There is also a kind of wit called ”nixed," which con-
sists partly in the resemblance of ideas, partly in the
resemblance of words. Addison goes on to give examples
of various authors and the types of wit they used. In
concluding the essay, he admits his. indebtedness to
Locke in the words: "Hr. Lock in the passage above-
nenticned has discovered the most fruitful source of
wit."4 Addison, it can be seen, does not give the philo-

sophical connotations of the ideas he gets from Locke--

 

1. Quoted from the Essay on the Human understanding, p. 102.
2. Sngtatoz. V01. . De Bge fit

3. 13315., Fe 233.

4- We. Do 237s

 

 

35
he merely eXpands them by fellowing the train of
ideas suggested, and then proceeds to show the literary
application of the ideas thus eXpanded.

In paper Ho. 94,1 Addison reflects on the question
of the duration of time, and purposes to show that
"those parts of life which are exercised in study,
reading, and the pursuits of knowledge, are long but
not tedious, and by that means discover a method of
lengthening our lives, and at the same time of turning
all the parts of them to our advantage." The writer
then quotes a passage from Locke2 to the effect that
we get the idea of time from reflecting on that train
or ideas which succeed one another in our minds. then
we fix our mind on a single idea, we fail to notice
the passage of time, and thus the time spent in con-
templation passes more quickly fer us. Addison gives
this a witty turn by saying that we may shorten our
time by thinking of nothing or few things, and lengthen
it by reflecting on many.things. He than.tells several
stories to illustrate the point, showing how, through
the power of Echamet, years were made to seem as minutes.
Addison.comes to the conclusion that “The hours of‘e

wise man are lengthened by his ideas, as those of a tool

1. 8 ectator Vol. II. p. 49.
2.'3%EE'EEEE;. Essay on the Human understanding, p. 123.

 

rt .'
v

are by his passions: the time of the one is long,
because he does not know that to do with it; so is

that of the other because he distinguishes every moment
of it with useful or amusing thought; or in other words,
because the one is always wishing it away, and the
other always enjoying it.“1 Thus that thought which
in Locke served merely to illustrate that the ideas of
duration are derived from reflection, furnishes the
facile mind of Addison with a uhole train or ideas,
which he gives a witty and extremely pleasing turn,
thereby combining instruction and entertainment.

In paper no. 110, Addison turns his attention to
ghosts. He begins his essay by telling of the ruins
oi‘an old abbey, supposedly haunted, which is near the
home of Sir Roger de Coverley. He tells how a milk-
maid was frightened by hearing a rustling in the bushes,
and how, with the sombre appearance of the place, "I do
not at all wonder that seat minds till it with spectres
and apparitions.“ he then gives proof of the derivation
of his ideas from Locke:

"fir. Lockez in his chapter of the Association of
Ideas, has very curious remarks to show how by the pre-

Judice of education one idea often introduces into the

 

10 fiectator, v01. 11. p. b2.
8. It Is interesting to note that here the spelling is
Locke, while elsewhere it is usually Lock.

4

 

57

mind a whole set that bear no resemblance to one
another in the nature of things. Among several
examples of this kind, he produces the following
instance: 'The ideas or goblins and uprights have
really no more to do with darkness than light; yet lot
but a foolish maid inculcate these often on the mind of
a child, and raise them there together, possibly he
shall never be able to separate them again so long as
he lives; but darkness shall ever afterwards bring
with it those frightful ideas, and they shall be so
Joined, that he can no more beer the one than the
other.‘"1

Addison then tells, in a rather incetious vein,
of how Sir Roger's house was partially haunted, the
portion that was supposedly haunted not being used.
Finally Sir Roger called in his chaplain, who exercised
the haunted rooms, thus making them habitable. Such
stories of haunted houses may have some grounde o!
plausibility, however, writes Addison, and then quotes
Lucretius, who had various ideas on the return of the
soul after death, and Joeephua.whc told a story of the
return of a husband after death to his wife who had

married again.

 

1. Here Addison quotes fro: the gooey on the Human
Understanding, p. 317.

 

 

 

38

It is interesting to note how an idea from
Locke can raise in the fecund mind of Addison not
only a host of reflections on ghosts past and present,
but also some reflections on the immortality of the
soul, which are in turn related to the other Spectator
papers by means of the Sir Roger de Coverley device.
.And perhaps the reading of Locke on goblins may have
had other reverberations in the writings of Addison,
more especially in paper No. 12.1 That Addison may
have used ideas from Locke without giving definite
credit is shown in this paper, in which the influence
of Locke becomes perceptible only after reading B0. 110.

In paper Ho. 12. Addison tells (i.e., in the
person of the "spectator") of his residence with a
widow who has "a great many children." when the
"spectator" comes home one evening, he finds various
girls of the neighborhood gathered before the fire
telling ghost stories. "Indeed, they talked so long,
that the imaginations of the whole assembly were
manifestly erased, and I am sure will be the worse for
it as long as they live." Addison notes in particular
a little boy of twelve, who is a frightened auditor of

the tales. The writer then observes: "Here I a father,

 

1. Spectator, Vol. I. p. 46.

 

39
I should take a particular care to preserve my
children from the little horrors of imagination, which
they are apt to contract when they are young, and are
not able to shake off when they are in years.” The
relation of this to a passage which in Locke lies in
iuxtaposition to that1 quoted by Addison in paper
No. 110, is obvious:

"I mention this [antipathies arising from a wrong
connection of ideas] not out of any great necessity
there is, in this present argument, to distinguish
nicely between natural and acquired antipathies; but
I take notice of it for another purpose, vis.. that
those who have children. or the charge of their educa-
tion, would think it worth their While diligently to
watch and carefully to prevent the undue connection of
ideas in the minds of young peOple."

Thus papers hc. 110 and 12 show an interesting
parallel. In No. 110, Addison [ives Locke credit for
his ideas; in Ho. 12, he derives his idea from the
same portion of the ggggy on the Human Understanding,
but makes no mention of Locke. Perhaps in the former
instances Addison was conscious of his indebtedness

to Locke, while in the latter, though he was influenced

 

1. i.e., on p. 317 of the Essay on the Human Understanding.

 

 

 

 

40
by Locke, the realization of such indebtedness may
not have been perceptible by his mind--i.e.. he used
an idea which was dormant in his memory without tracing
it to its source. Perhaps the conclusion might be
drawn, from this unconscious influence, that Addison
was so familiar with the gggsy on the Human Understanding
that Locke’s ideas had become, seemingly, his, and he
was not aware that he was using an idea which was not
the product of his own.mind.

The next two papers which show the influence of
Locke exhibit the same parallel: in the first, Addison
gives no credit to looks for his idea, but in the
second he does. In paper No. 120,1 Addison tells how
Sir Roger de Coverley remarks on the writer's close
observation of the latter's fouls. This leads to an
essay on the instincts of animals in which Addison says,
in part: "Reason shows itself'in all oecurencee of
life: whereas the brute makes his discovery of such a
talent, but in what immediately regards his can preservan
tion, or the continuance of his species. Animals in
their generation are wiser than the sons of men; but
their wisdom is confined to a few particulars, and lies

in a very narrow compass. Take a brute out of his

 

1. Spectator. Vol. II. p. 137.

41
instinct, and you find him wholly deprived of under-
standing."1 Compare this passage with the following
in Locke.2 in a section entitled "Brutes abstract notz"
”Nor can it [i.e., the failure of animals to abstract]
be imputed to their want of fit organs to frame articulate
sounds, that they have no use or knowledge of general
words; since many of them, we find, can fashion.such
sounds and pronounce words distinctly enough, but never
with any such application. And, on the other side, we
who, through some'defect in the organs, want words,
yet fail not to eXprees their universal ideas by signs,
which serve them instead or general words; a faculty
which we see beasts some short in. And therefore, I
think; we may suppose that it is in this that the
species of brutes are discriminated from man; and it
is that prOper difference wherein they are wholly
separated, and which at last widens to so vast a dis-
tance. For if they have any ideas at all, and are not
bare machines (as some would have them), we cannot deny
them to»have some reason. It seems as evident to me
that they do, some of them, in certain instances,
reason, as that they have sense: but it is only in par-

ticular ideas, just as they received them from their

 

l. Spectator,‘Vol. II. p. 140.
2. John Locke. Essay on the Human understanding. p. 105.

 

42
senses. They are. the best of them. tied up within
those narrow bounds and have not (as I think) the
faculty to enlarge them by any kind of abstraction."

The parallelism of the ideas of Locke and Addison
can be seen when one notes that both remark on the
fact that reason is to be observed in all types of
men, but is absent in animals; and that both believe
animals to be rational within narrow bounds only«-
that is, animals are guided purely by instinct. This
latter idea is emphasized especially by Addison. who
concludes 30. 120 with an example which shows how a
hen takes great care of.her eggs, and knows exactly
how to hatch them, but cannot distinguish between an
egg and a piece of chalk, and does not notice a diminu-
tion.in number if’one of her eggs is removed.

No. 121 is a continuation ot’no. 120. In this
paper, Addison discusses instinct more fully. He notes
that while animals do not reason, yet they are subject
to various emotions, such as anger, malice. and revenge.
He then writes:1 "I shall add to these general observa-
tions an instance which Hr. Locke has given us of
rrovidence, even in the imperfections oi'a creature

which seems the meanest and most despicable in the whole

 

l. Spectator. Vol. II, p. 143.

 

43
animal world. 'he may,’ says he,1 'from the make of
an oyster, or cookie, conclude, that it has not so
many nor so quick senses as a man. or several other
animals: nor. if it had, would it, in that state and
incapacity of transferring itself from one place to
another. be battered by them. that good would sight
and hearing do to a creature. that cannot move itself
to. or from the object, wherein at a distance it per-
ceives good or 0711? And would not quickness of san-
sation be an inconvenience to an animal. that must
be still where chance has once placed it; and there
receive the afflux of colder or warmer, clear or foul
water, as it happens to come to it?'"

For Locke. then, these lower animals have all
the senses necessary for their conditions of life.
They do not need reason, which would often be a hin-
drance rather than an aid. As this shows the wisdom
of the Creator, who has fitted both men and animals
to their respective environments. Addison comes to
the same conclusion-~that any study of animals would
"redound to the glory of the All-wire Contrirer." in
that it would tend to shoe that God "puts every creature

in a condition to provide for its safety and subsistence

w. W

1. John Locke. Essay on the Human understanding. p. 96.

44
in its preper etation.“ Addison owes to Locke not
only the main idea of his eeeay, but eleo the con-
clueion derived from that idea.

The next paper showing the influence of Locke,
no. 373,1 is written by nudgeii, who begins the paper
thus: ”Mr. Lock, in his Treatise of Human underetnnd_n§,
has spent two chapters upon the Abuse of Words. The
21

o
‘~e

firet and most palpable abuse of words, he says,
when they are used without clear and distinct ideas:

the second, when we are so inconetant and unsteady in

the application of them. that we sometimes use them to
signify one idea, sometimes another. He edde, that the
result of our contemplatione end reasoninge, which we
have no precise ideas fixed to our words, must needs

be very confused and abeurd. To avoid this inconvenience.
more especially in moral discourses, where the same 10rd
ehould constantly he need in the some sense. he earnestly
recommends the nee of definitions. 'A definition,’ eaye
he,8 '18 the only way whereby the precise meaning of
moral words can be known.‘ He therefore accuses those

of great negligence who discourse of morel things with
the least obscurity in the terms they make use of, eince

upon the fore-mentioned ground he does not ecruple to

 

l. S ectotor, Vol.‘v. p. 208.
2. iohn Locke. Been on the Human understanding, pp. 397 ff.
3. Ibldo’ p. 41 o I.

44.. .L;.-Q

444 ________.

45
eey.1 that he thinks morality is capable of demonstra-
tion he well as mathematics."

Budgell then proceeds to show that $233531 and
virtue are two words which have been misused. It is
extremely noticeable that Budgell is far inferior to
Addieon: where Addieon takce ideas from Locke and
givee them witty expression, Budgell merely perc-
phrceee the philoeouher; where Addison carries Locke's
ideas to a logical conclusion. Budgell merely mentione
the idecc and leaves them, 88 it were, in mid-air. to
conclude the eeeey with ideas which are. to say the
least, exprceecd with a lofty moral attitude; and where
Addison epeeke charmingly while inetructing hie reader.
and doee not give the impreeeion that he 10 trying to
teach a close. Budgell is didactic end tiresome.

The next paper influenced by Locke. 30. 413, ie
the work of Addieon.2 The writer says that pleasure
arises from the contemplation of that which 13 great.
new, or beautiful. The contemplation of God ie the
ultimate happineee or our souls. but He has annexed
beauty to the idea of that which is new, to encourage
us to pursue knowledge; to that which is like our-

selves, to encourage us to protegete the epeciee; and

 

1. John Locke. Been? on the Roman Understandigg. p. 418.
2. fipectator, Vol. VI. p. 63.

 

46
to all other objects, "that He might render the
whole creation more gay and delightful." furthermore,
though the beautiful colors of the world about us
may be due “to the different impressions of the subtle
matter on the organ of sight," it is not improbable
that the ecul will continue to eee the same beauties
after death. though "perhaps . . . excited by some other

1 "I have here

occasional cause." Addison concludes:
euppceed that my reader 18 acquainted with that great
modern discovery, which is at present universally
acknowledged by all the enquirere into natural philonphy:
namely. that light and colors, as apprehended by the
imagination. are only ideas in the mind, and not qualities
that have any existence in.matter. he this is a truth
which hce been proved inconteetably by many modern
philOBOpherE, and is indeed one of the finest epecula-
tione in that ecience, if the snglieh reader would see

the notion explained at large, he may find it in the
eighth chapter of the eecond boom2 of Mr. Lock'e‘ggggz;

on Human Understanding," This quotation ie interesting
not only because in it Addison acknowledges hie debt

to Locke for the theme of the essay, but also because he

shows that he has a high Opinion of the phildSOpher by

 

l. S cctator, Vol. V1. p. 66.
2. 3053 Loch, Essay on the Human Understanding. p. 83.

47
referring the readers of The Spectator to The Essay on the
Human Understanding for a fuller explanation of the
subjectivity of light and colors.

The influence of Locke is again perceptible in
paper Bo. 519,1 in which Addison expresses wonder at
the diversity and multitude of living organisms. God
has filled the world with creatures which form a
gradation of species rising from the louest type of
animals to nan. Addison comes to the conclusion that,
“It the scale of being rises by such a regular progress,
so high as man, we may by a parity of reason suppose
that it still proceeds gradually through those beings
which are or a superior nature to him, since there is
an infinitely greater space and room for different
degrees of perfection, between the Supreme Being and
man, than between man and the most despicable insect."2
He then quotes a long passage from Locke's Essay on the
Human Understanding, after having made the premise that
the gap between Gen and man will never be filled. The
passage from Locke is to the effect that since there‘
are gradations from the lowest "parts of matter" to
man, we have reason to think there may be a similar

gradation from man to God, except that "there are far

 

l. Spectator, Vol. VII, p. 166.
2. Tbid}, p. 159.
3. IBid., p. 16?.

 

48

more species of creatures above us, than there are
beneath; we being in degrees of perfection much more
remote from the infinite being of God, than we are
from the lowest state of being, and that which approaches
nearest to nothing." Ihe relationship between the
passage from Locke and Addison's essay is very close,
for Addison's essay is essentially a restatement of
Lockian ideas. Ihe contribution of Addison here con-
sists mainly of restating Locae‘s ideas in language
which leads them grandeur. The writer concludes his
essay by saying that no creature is as aonderful, and
as deserving of one's attention as man, who, forming
the line betseen the highest and lowest, can contem-
plate alike both the invisible and the visible world.

Addison gives further illustration of his indebted-
ness to Locke in paper So. 531,1 in which he states
that us form our notion of God by attributing to Him
the kind or spiritual perfection as find in our can
souls, to which we add the idea of infinitude. He then
writes, "Though everyone who thinks must have made this
observation, I shall produce hr. Locke's authority to
the same purpose, out of his ggggypon the Human Under-

standinfi.2 'If we examine the idea we have of the

 

l. spectator, Vol. VII, p. 210.
2. lbid., p. 223.

49

incomprehensible Supreme Being, we shall find, that

we came by it the same way; and that the complex ideas
we have both of God, and separate spirits, are made up
of the simple ideas we receive from reflection; e.g.,
having from what we eXperiment in ourselves, got the
ideas of existence and duration. of KROWIGGSO and power;
of pleasures and happiness; and of several other
qualities and powere, which it in better to have than
to be without: when we would frame an idea the meet
euitaole we can to the Supreme Being, we enlarge every
one of these with our idea of infinity; and so putting
them together, make our complex idea of God.'" Although
Addison begins this quotation by saying that "everyone
who thinks must have made this observation,“ it is
nevertheless evident that it is to Loose he once the
ideas for the essay.

Addison continues the paper by eaying that he had
considered God only in the light of reason and philosOphy,
but that these are not sufficient to ace him in "all the
wonders of his meroy"--one must have recourse to revela-
tion fully to appreciate God. He ends the paper with
the thought that the Jewe never use the name of God in
their religious discourses, and yet we take His name in
vain. Addison admonishes hie readers against profanity
and perjury.

It is evident, then, that Addison is indebted to

 

 

60
Locke for the inspiration of the paper. and for a
statement of a conception of God. The other ideas
arise naturally (at least, for a facile mind like that
of Addison) from the main conception, and add nothing
new to the thought. merely serving to emphasize it and
develop its connotations.

1 Addison turns his attention to

In paper no. 57$.
the question of personal iéentity, and writes: ”hr.
Look.2 after having premised that the lord 'person'
preperly signifies a thinking intelligent being that
has reason and reflection. and can consider itself as
itself; concludes, that it is consciousness alone, and
not an identity of substance, which makes this personal
identity of sameness. Had I the same coneciousnese
(says that author) that I saw the Ark and Bean's flood
at the general deluge. was the same self. place that
self in chat substance you please. than that I who
write this an the same myself now whilst I trite (ehether
I consist of all the same substances material or in-
material or no) that I was yesterday; for as to this
point of being the same self. it matters not shether
this present self he made up of the same or other sub-
stances."

w

l. Spectator. Vol. VIII. p. 79.
2. In Lockers Essay on#the Human Understanding, p. 251.

 

 

t

 

61

Addison then tells a story which is "in some
measure applicable to these pieces of phiIOEOphy,"
and which concerns an Eastern king she discovers that
a follower has the secret of reanimating any dead body
with his own soul. The hing in hunting hills a deer.
and asks the servant to prove his power. The follower
animates the deer, and then returns to the king. The
king learns the secret after much pleading, and to
test it animates the body of the deer. The treacherous
follower than animates the body of the King. and returns
to the palace, giving the order that EVeIJ deer in the
hingdom shall be slain. the king then animates the
body of a nightingale, and flies to the palace, where
the bird becomes a favorite of the queen. Meanwhile,
the queen's lepdog dies, and the Line's soul leaves
the nightingale to animate the body of the ladeg. The
queen finds the body of the nightingale and is lamenting
its death when the king's follower, in the guise of the
ling, enters. To assuage the queen's grief the king's
follower enters the body of the nightingale. whereas
the true king reénters his can body and “rings the neck
of the nightingale, thus killing the follower rho had
betrayed him.

This story. which is derived from A thousand and

 

52

One Persian TeieeLl

well illustrates iddieon'e happy
faculty of seizing on and relating various incidents

which he hoe encountered in hie reading. In this instance,
the philOEOphloal quotation givee an excuse for

presenting the story. and the story embellishee and
emphasises the philosophical idea, the two thus forming

a peculiarly apt relationship.

The final §pcctator paper which shows the influence
or the Essay on the Human Understanding ie 30. 600,“3 in
which Addison says that our happineee ie the some Whether
it proceed from "external objects. or from the impreee
eione of the Deity upon our own private fancies," but
that thie consideration is not the important one. dhat
is important is that the soul achieve happiness by
exalted employment of its faculties. "The happiness
may be of a more exalted nature in proportion as the
faculty employed ie so, but as the Whole eoul acts in .
the exertion of any of its particular powers, this whole
soul is happy in the pleasure which arises from any of
its particular acts. For notwithstanding, as has been
before hinted, and no it has been taken notice of by one

of the greatest modern philosophers, we divide the soul

 

l. A book of the day, by Ambrose Philips. Perhaps this
paper was written partly to give a puff to Philips,
who advertised his beer in Ho. 576. (This information
about Philips is derived from the notes to Vol. VIII
of The Spectator.)

2. figectator. VolT—VIII. p. 148.

 

r.

03

into returnl powers nnu faculties, there is no such
division in the soul itself, since it ie the wnole
soul that remembers, understands, wills. or imagines.
Our manner of considering the memory, understanding.
will, imagination, and tne like Incultiee, in for the
better enabling us to entrees ourselves in such
abstracted subjects of speculation. not that there is
any such division in the eoul itself.“

That the person referred to by addieon no ”one of
tne greatest modern pniIOEOphera“ is Locke is evident
when one considers the folioeing passage in the Base!
on the Human Understanding, in a section culled
"Faculties:"l "For when we say, the will is the com-
manding and superior faculty of the soul; tnet it is
or is not free; that it determines the inferior faculties;
that it follows the dictates of the understanding, etc.;
though these and tne like extreseione, by those that
carefully attend to their own ideas, and conduct their
tnougnte more by the evidence of things than the sound
of words, may be understood in a clear and distinct
sense; yet I suspect, I say, tnat this way of speaking
of faculties nee misled many int) a confused notion of

so many distant agents in us, union had their several

1. p. 166.

 

 

54
provinces and authorities. and did command, obey, and
perform several actions, as so many distinct beings;
which has been no small occasion of wrangling, obscurity,
and uncertainty in guest one relating to them."

This passage is significant not only in that it
demonstrates the origin oi'nddison‘e conception of the
soul, but also in that it gives 3 clue as to whom
Addison considered to be "one of the greatest modern
philosophers." eitn sucn a high estimate of Locie,
it is no wonder that Addison was frequently influenced

by his writings.

55

Chapter IV

The remaining papers which show Locke's influence
are important not in tact they reflect Locne'e thoughts,
but in that they snow the attitude of Addison and
Steele toward Locie's writings. The first of these,
Ho. 242,1 is written by Steele. and contains the
following: "that l have to be; of you now, is, to turn
one speculation to the due regulation of female litera-
ture, so for at leaet, as to note it consistent with
the quiet of ouch, whose fate it is to be liable to
its intulte; and to tell no the difference between a
gentleman that Enonld none cheerecanee, and rnieo
paste, and a lady that reads Lock, and underttande the
mathematics." This quotation forms the conclusion of
a letter eupoosed to be written by a correspondent who
does not like young ladies who have too great a know-
ledge of philosOPhy. Tho correspondent gives as
instances of such obnoxious young ladies his niece, who
assures him that pleasure and pain are imaginary die-
tinctione, tnat fire is not really not, and thet color
18 nothing but the various infractions of the sun; and

another young lady wno assures him that to eey rnow is

 

“wetsitog, Vol. VII. p. 272.

O I“!

_ 66
white is a vulgar error. -"In short, the young
hueeeye would perewade me that to believe one‘e eyes,
is a euro way to be deceived; and have often advised
me, by no meane, to truet anything so falliblo as my
senses.” That these tencte--i.o., the subjectivity
or eeneatione--aro derived from Locke is not as im-
portant a consideration as that Steele eelecte Locke
no a philoeupher who is widely read.

The next paper to refer to Locke 19 Ho. 291,1
written by Addieon. who is giving a discussion of
criticism. Ho (eye: "Hr. Lock'e‘ggggy on Human under-
standing would be thought a very odd book for a man to
make himself master of, who would get a reputation by
critical writings; though at the came time it is very
certain. that an author who has not learned the art of
distinguishing between words and thinge, and of ranging
his thoughts and setting them in preper lights, what-
over notione he may have, will loec himself iu‘confu-
eion and obscurity." Addison zone on to any that a
critic should have good insight into all the parts of
learning.

The quotation given above seems to me to furnish

proof that Addison regards highly Locke's Eeeay on the

 

1. Spectator, Vol. IV. p. 151

 

 

57

Human understanding. especially when he recommends
to critical writers a book dealing with epistemology.
Even if Locke were mentioned nowhere else in 322
gpectator. this one paper would be adequate proof that
Addison was familiar with the work of Locke.

The final paper mentioning Looks in a general
way is No. 533.1 written by Steele. The paper consists
of another one of those letters from a pseudo corres-
pendent, a device used so frequently in The Spectator.
The writer tells of a social gathering at which some
young officers were drinking lewd healths. "You may
easily imagine the confusion of the entertainer. who
finding some of his friends very uneasy, desired to
tell a story of’a great man. one Mr. Lock, (when I
find you frequently mention).” The "story“ concerns
a gathering at which are present, among others, Locke
'and Shafteebury. The company starts playing cards
immediately after dinner. whereupon Locke retiree to a
window, where he is writing, when one of the lords present
asks him what he is writing. He replies. "Why. my lords,
I could not sleep last night for the pleasure and improve-
ment I expected from the conversation of the greatest

men of the age."

 

l. Spectator. Vol. IV, p. 220.

._.,A.y4 - .

: SA 1.42

 

58

Probably the most important aspect of this
paper is the reference to Looks as the man "you
frequently mention." Steele is here recognising the
debt which the writers of the §pectator owe to Looks.
Even though Steele does not use material from Locke's
writings in those of The Spectator papers which he
writes, nevertheless he recognises the influence of
Locke on the papers as a whole.

In conclusion. it might be enlightening to re-
capitulate, and see what writers of The Spectator came
most under the influence of Locke. Budgell has a
series of four papers on education which show the
influence of some Thoughts on Education. and one paper
showing the influence of An Essay concerning the Human
understanding. The remainder of the papers showing
Locke's influence are written by Addison, and certain
passages show the writer's indebtedness to Letters of
Tolsration, The Reasonableness of Christianity, and 53
ggggy on the Human understanding. The work of Locke
which has the greatest influence on The Spectator is
An Essay on the Human understanding. Steele has written
no papers actually showing the influence of Locke, but
he recognises in several instances the influence of the
philosOpher. It is interesting to note, too, that there
must have been widespread interest in the writings of

Locke during the early eighteenth century. Otherwise,

 

 

 

69

the writers of such a pepular periodical as The

Spectator would not have devoted numerous papers to

 

ideas derived from Locke. If the papers of a philo-
saphical type had not proved pepular, they would probably
have been discontinued. As it actually occurred, the
influence of John Locke is perceptible throughout 222
Spectator.

Furthermore, the ideas utilized by the writers of

The Spectator are as varied as the works of Locke from

 

which they are derived. In the essays are treated such
diverse subjects as politics, religion, education, ethics,
the difference between wit and Judgment, the origin of
ideas, the subjectivity of sensation, and the achieve-
ment of happiness. Thus it can readily be seen that
Lockian ideas form many of the stones in that founda-
tion for a rational life which is laid down by EhE

Spectator; and contribute to the endeavor to "enliven

 

morality with wit, and to temper sit with morality."
The audience of The Spectator consisted not only
of politicians and business men, but also of women;
Addison felt it "his business rather to persuade and
conciliate their understandings, than to treat them as

if they were his scholars."1 It cannot be doubted, then,

 

1. d. J. CourthOpe, A History of English Eoetry, p. 84.

 

 

 

60
that Addison had high regard for the writings of
John Looks, in that he utilized ideas derived from
them to instruct and reform that large audience of
the early eighteenth.century which was reached by 223

fipectator.

 

 

sag: . .

61
BIBLIOGRAPHY
Addison, Joseph, and Richard Steele, The Spectator

(8 Vol.), edited by E. Eregory Smith,
E. P. Button and Co.. Hes York, 1926.

 

Bredvold, L. I., R. K. Root and George Sherburn,
Ei hteenth Centur Prose, Thomas nelson
uni Sons, has ?orE, 1932.

CourthOpe, W. J., Addison, Harper & Brothers. N. Y.,
1833.

 

CourthOpe, W. J., A Histor of En lish Poetry, macmillan
and 50., £hndon, 1925.

Dobson, Austin, Richard Steele, D. Appleton & 00., n. Y.,
1886.

 

Fowler, Thomas, Locke, Harper and Bros.. H. Y., 1887.

Fraser, Alexander 0., Looks, J. B. Lippincott Co.,
Philad;IBEia, 1890.

Leitch, James, Practical Educationalists and Their
“"8 stems of'Teachin , James hacIehose,
asgow, I8 .

Locke, John. 0: the Conduct of the understandin , ed.
y omas owIer,‘6xforE, 1332.

Locke, John, an Essay concerning Human understanding,
. P. u on an 0., on or .

Locke, John, Selections, ed. by Stirling P. Lemprecht,
at as Scribner'e Sons, New York, 1928.

Locke, John, Some Tho hts concerning Education, ed.

y o 0 Quiet, C. 0 8y an 80118,
London, 1889.

Rogers, Arthur K., A Student's Histor of Philoso h ,
Macmillan 50., Few YorE, 1933.

Sorley, W. R., A History or’gnglish Philoso;§§, G. P.
u nam s eons, ew ork, l .

Stephen, Leslie, %§§%ish Literature and society in the
I§§ teenth_5entu{z, Duckworth, London,
1

 

 

 

 

 

 

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