tongue, and give my antagonist free leave to smile at his victory, who I found, like Hudibras, " could still change sides, and still confute '." For my own part, I have ever regarded our inns of court as nurseries of statesmen and law-givers, which makes me often frequent that part of the town with great pleasure. Upon my calling in lately at one of the most noted Temple coffee-houses, I found the whole room, which was full of young students, divided into several parties, each of which was deeply engaged in some controversy. The management of the late ministry was attacked and defended with great vigour; and several preliminaries to the peace were proposed by some, and rejected by others; the demolishing of Dunkirk was so eagerly insisted on, and so warmly controverted, as had like to have produced a challenge. In short, I observed that the desire of victory, whetted with the little prejudices of party and interest, generally carried the argument to such a height, as made the disputants insensibly conceive an aversion towards each other, and part with the highest dissatisfaction on both sides. The managing an argument handsomely being so nice a point, and what I have seen so very few excel in, I shall here set down a few rules on that head, which, among other things, I gave in writing to a young kinsman of mine, who had made so great a proficiency in the law, that he began to plead in company, upon every subject that was started. Having the entire manuscript by me, I may, perhaps, from time to time, publish such parts of it as I shall think requisite for the instruction of the British Part 1. canto 1. ver. 70. youth. follows: What regards my present purpose is as Avoid disputes as much as possible. In order to appear easy and well-bred in conversation, you may assure yourself that it requires more wit, as well as more good-humour, to improve than to contradict the notions of another: but if you are at any time obliged to enter on an argument, give your reasons with the utmost coolness and modesty, two things which scarce ever fail of making an impression on the hearers. Besides, if you are neither dogmatical, nor shew, either by your actions or words, that you are full of yourself, all will the more heartily rejoice at your victory. Nay, should you be pinched in your argument, you may make your retreat with a very good grace. You were never positive, and are now glad to be better informed. This has made some approve the Socratical way of reasoning, where while you scarce affirm any thing, you can hardly be caught in an absurdity; and though possibly you are endeavouring to bring over another to your opinion, which is firmly fixed, you seem only to desire information from him. In order to keep that temper which is so difficult, and yet so necessary to preserve, you may please to consider, that nothing can be more unjust or ridiculous, than to be angry with another because he is not of your opinion. The interests, education, and means by which men attain their knowledge, are so very different, that it is impossible they should all think alike; and he has at least as much reason to be angry with you, as you with him. Sometimes to keep yourself cool, it may be of service to ask yourself fairly, what might have been your opinion, had you all the biases of education and interest your adversary may possibly have? But if you contend for the honour of victory alone, you may lay down this as an infallible maxim, That you cannot make a more false step, or give your antagonists a greater advantage over you, than by falling into a passion. When an argument is over, how many weighty reasons does a man recollect, which his heat and violence made him utterly forget? It is yet more absurd to be angry with a man because he does not apprehend the force of your reasons, or gives weak ones of his own. If you argue for reputation, this makes your victory the easier; he is certainly in all respects an object of your pity, rather than anger; and if he cannot comprehend what you do, you ought to thank nature for her favours, who has given you so much the clearer understanding. You may please to add this consideration, that among your equals no one values your anger, which only preys upon its master; and perhaps you may find it not very consistent either with prudence or your ease, to punish yourself whenever you meet with a fool or a knave. Lastly, if you propose to yourself the true end of argument, which is information, it may be a seasonable check to your passion; for if you search purely after truth, it will be almost indifferent to you where you find it. I cannot in this place omit an observation which I have often made, namely, That nothing procures a man more esteem and less envy from the whole company, than if he chooses the part of moderator, without engaging directly on either side in a dispute. This gives him the character of impartial, furnishes him with an opportunity of sifting things to the bottom, shewing his judgment, and of sometimes making handsome compliments to each of the contending parties. I shall close this subject with giving you one caution. When you have gained a victory, do not push it too far; it is sufficient to let the company and your adversary see it is in your power, but that you are too generous to make use of it. BUDGELL. X. N° 198. WEDNESDAY, OCTOBER 17, 1711. Cervi luporum præda rapacium, Sectamur ultrò, quos opimus Fallere et effugere est triumphus. HOR. Od. iv. 1. iv. ver. 50. We, like the stag, the brinded wolf provoke, THERE is a species of women, whom I shall distinguish by the name of Salamanders. Now a Salamander is a kind of heroine in chastity, that treads upon fire, and lives in the midst of flames, without being hurt. A Salamander knows no distinction of sex in those she converses with, grows familiar with a stranger at first sight, and is not so narrow-spirited as to observe whether the person she talks to be in breeches or petticoats. She admits a male visitant to her bedside, plays with him a whole afternoon at picquet, walks with him two or three hours by moon-light, and is extremely scandalized at the unreasonableness of a husband, or the severity of a parent, that would debar the sex from such innocent liberties. Your Salamander is therefore a perpetual declaimer against jealousy, an admirer of the French good-breeding, and a great stickler for freedom in conversation. In short, the Salamander lives in an invincible state of simplicity and innocence. Her constitution is preserved in a kind of natural frost. She wonders what people mean by temptations, and defies mankind to do their worst. Her chastity is engaged in a constant ordeal, or fiery trial: like good queen Emma ', the pretty innocent walks blindfold among burning plough-shares, without being scorched or singed by them. It is not therefore for the use of the Salamander, whether in a married or single state of life, that I design the following paper; but for such females only as are made of flesh and blood, and find themselves. subject to human frailties. As for this part of the fair sex who are not of the Salamander kind, I would most earnestly advise them to observe a quite different conduct in their behaviour; and to avoid as much as possible what religion calls temptations, and the world opportunities. Did they but know how many thousands of their sex have been gradually betrayed from innocent freedoms to ruin and infamy; and how many millions of ours have begun with flatteries, protestations, and endearments, but ended with reproaches, perjury, and perfidiousness; they would shun like death the very first 1 Emma, the mother of king Edward the Confessor; who, being suspected of incontinence, was, as a trial of her innocence, made to walk hood-winked and bare-foot over nine red-hot plough-shares. This, which was called the ordeal-trial, Emma is said to have performed unhurt. |