Shaftesbury and the Ethical Poets in England, 1700-1760

C. A. Moore

doi:10.1632/456959

Shaftesbury and the Ethical Poets in England, 1700-1760

Published online by Cambridge University Press: 02 December 2020

C. A. Moore

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One of the notable changes in English literature during the eighteenth century is a growth in altruism. It is a change which involves not only a breaking down of the old aristocratic indifference to the lower classes of society during the Restoration, but the establishment of a new ethical theory; literature displayed a broader human interest and assigned a new reason for its sympathy. It is usually assumed that the difference is due principally to the influx of French philosophy. This assumption at least minimizes the importance of a development which had taken place in the literature of England itself before the general interest in Rousseau. (The change, especially in poetry, is to be traced largely, I think, to the Characteristics (1711) of Lord Shaftesbury, whose importance as a literary influence in England has never been duly recognized. It has long since been established that his system of philosophy constitutes a turning-point in the history of pure speculation, especially in ethics; it has more recently been shown also that he is responsible for many of the moral ideas which inform the popular literature of Germany from Haller to Herder. But his influence upon the popular writers of his own country has received scant notice.

Type: Research Article
Information: PMLA , Volume 31 , Issue 2 , 1916 , pp. 264 - 325

DOI: https://doi.org/10.1632/456959 [Opens in a new window]
Copyright: Copyright © Modern Language Association of America, 1916

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^{page 264 note 1} The ethical works of Anthony Ashley Cooper, third Earl of Shaftesbury (1671-1713), which were known to the eighteenth century were first published in the following order: (1) Inquiry Concerning Virtue, published without authority by John Toland, 1699; (2) A Letter Concerning Enthusiasm, 1708; (3) The Moralists: A Philosophical Rhapsody, 1709; (4) Sensus Communis, an Essay upon the Freedom of Wit and Humour, 1709; (5) Soliloquy, or Advice to an Author, 1710; (6) Characteristics of Men, Manners, Opinions, and Times, 1711. This contains the previous essays and also Miscellaneous Reflections.

^{page 264 note 2} Adolph Frey, Albrecht von Haller und seine Bedeutung für die deutsche Literatur, Leipzig, 1879, pp. 19 ff.; H. Hettner, Literaturgeschichte des 18. Jahrhunderts, i. Teil, 5. Aufl., Braunschweig, 1894; I. C. Hatch, Der Einfluss Shaftesburys auf Herder, St. zur vergl. Lit.-gesch., i, pp. 68 ff. (1901); O. F. Walzel, Shaftesbury und das deutsche Geistesleben des 18. Jahrhunderts, G R M, i, pp. 416 ff. (1909); K. Berger, Schiller, Werke, München, 1910, i, p. 106; Charles Elson, Wieland and Shaftesbury, Columbia Univ. Press, 1913; Herbert Grudzinski, Shaftesburys Einfluss auf Gh. M. Wieland. Mit einer Einleitung über den Einfluss Shaftesburys auf die deutsche Literatur bis 1760, Stuttgart, 1913.

^{page 266 note 1} Shaftesbury edited Whichcote's sermons in 1698. For references to Cudworth, see Characteristics, ed. J. M. Robertson, 2 vols., New York, 1900 (to which all references below) ii, pp. 50, 196, and Letter to Jean Le Clerc, March 6, 1705-6, in Life, Unpublished Letters, and Philosophical Regimen, ed. Benjamin Rand, London, 1900 (referred to hereafter as Regimen) p. 352; for More's influence, Characteristics, ii, pp. 197-9, and Editor's note, i, p. 5. Robertson's novel view (i, pp. xxxix ff. and notes) that Shaftesbury was indebted mainly to Spinoza is unconvincing.

^{page 266 note 2} Characteristics, ii, pp. 89-95.

^{page 266 note 3} Characteristics, ii, p. 108.

^{page 266 note 4} Idem, ii, pp. 22, 73, 74.

^{page 266 note 5} It is inaccurate to speak of his entire system as Platonism, though this was the practice in the eighteenth century. In my own use of the term I have tried to confine it to ideas of Shaftesbury's which are to be found in Plato.

^{page 266 note 6} Regimen, passim. He derived much also from Horace (see Letter to Pierre Costé, Oct. 1, 1706, idem, p. 355).

^{page 266 note 7} Characteristics, I, pp. 251-66. Cf. n, pp. 135-41; also Regimen, pp. 403-5, 413-7. Shaftesbury is supposed to have invented the phrase “moral sense”; but see More's Divine Dialogues, Dial. ii, Sec. xviii.

^{page 266 note 8} He would retain the ancient doctrine of the Church only to terrify the ignorant and depraved (Characteristics, ii, p. 265).

^{page 266 note 9} Characteristics, ii, p. 41. Cf. i, pp. 66, 287.

^{page 266 note 10} Idem, i, p. 294.

^{page 266 note 11} Idem, ii, p. 69.

^{page 266 note 12} Idem, i, p. 136.

^{page 266 note 13} See M. F. Libby, Influence of the Idea of Aesthetic Proportion in the Ethics of Shaftesbury, Worcester, Mass., 1901; W. G. Howard, Good Taste and Conscience, Publications of the Modern Language Association, xxv, pp. 486 ff.

^{page 266 note 14} He includes also a third, the “unnatural affections” (i, p. 286).

^{page 266 note 15} Idem, i, pp. 243, 274.

^{page 266 note 16} Idem, i, pp. 73-85; n, pp. 77-84.

^{page 266 note 17} Idem, i, pp. 293, 299, 304; n, pp. 36-41, 201.

^{page 266 note 18} A Vindication, etc., ed. 1740, p. 12.

^{page 266 note 19} See Regimen, pp. 369, 371, 384. Shaftesbury's birth was one protection, yet he probably would have suffered but for the interposition of his friend Lord Somers (Regimen, pp. 400-2, 420-1).

^{page 266 note 20} See F. W. Wilson, The Importance of the Reign of Queen Anne in Church History, 1911.

^{page 266 note 21} An Address to Persons of Quality, etc., London, 1715, pp. 254-5; cf. pp. 102-4.

^{page 266 note 22} The most popular philanthropy during Anne's reign was the Charity School (see An Account of Charity Schools lately erected in England, Wales, and Ireland, Ann. Pub. London, 1707; Tatler, 138, 261, 372; British Apollo, vol. ii, 1, 15; Spectator, 294, 380, 430; Guardian, 105; Robert Nelson, op. cit., p. 183 and appendix). These schools were distrusted by the victorious Whig party under George I. as hotbeds of Jacobitism and discountenanced (see Charity still a Christian Virtue, a pamphlet of 1719 formerly attributed to Defoe; footnote to a Poem humbly inscribed to … the Oxfordshire Society, anonymous, 1723). For other failures of the church program, see Overton and Relton, History of the English Church, etc., p. 20. On the general decay of the church, see J. H. Overton, The Evangelical Revival, etc., Introd.; Sir R. J. Phillimore, Memoirs of Lord Lyttelton, I, pp. 354-63; and Addison's Drummer (1716).

^{page 266 note 23} The earlier edition (1714) is merely the Grumbling Hive (1705), a doggerel poem, supplemented by copious notes, and is primarily economic in purpose; the edition of 1723 added An Essay on Charity Schools and a Search into the Nature of Society. After a severe reprimand by the Grand Jury of Middlesex, the author published a vindication in the London Journal for Aug. 10, 1723, and in 1728 added to the Fable a second part. For comments, see Tea Table 25 (1724) and Comedian 9 (1733). The book went into a sixth English edition in 1729, and a ninth in 1755.

^{page 266 note 24} The Fable provoked the following replies: John Dennis, Vice and Luxury Public Mischiefs, etc. (1724); William Law, Remarks on the Fable of the Bees (1724); Richard Fiddes, A General Treatise of Morality, etc. (1724); Francis Hutcheson, Essays (1725), and Observations on the Fable of the Bees (1725-7); Archibald Campbell, Aretelogia (1728); George Berkeley, Alciphron, Dial, ii (1732); John Brown, Essays on the Characteristics, etc., Sects, iv, v (1751), and An Estimate, etc. (1757), ed. 1758, i, p. 190, ii, p. 86. It was attacked also by Rousseau in the Discours sur l'Inegalité (1752).

^{page 266 note 25} Berkeley is a conspicuous exception (see Alciphron, Dial. iii).

^{page 266 note 26} J. M. Robertson, op. cit., i, p. xiv.

^{page 266 note 27} Idem. See also T. Fowler, Shaftesbury and Hutcheson, pp. 136-7.

^{page 266 note 28} “An Account of the Augustan Age in England,” The Bee. Compare J. Leland, View of the Principal Deistical Writers, London, 1754, i, p. 71. In ridicule Berkeley rewrote some of the Moralists in blank verse (Alciphron, Dial. v, 22).

^{page 266 note 29} Pensées Diverses, Œuv. Comp., Paris, 1838, p. 626.

^{page 266 note 30} Dedication of The Divine Legation (1738). Cited by T. Fowler, op. cit., p. 153.

^{page 266 note 31} Moral and Political Dialogues, Preface. Quoted by J. Warton, Essay on Pope, London, 1806, ii, p. 198. Note also Hurd's Dialogues on the Uses of Foreign Travel … Considered as a Part of an English Gentleman's Education: between Lord Shaftesbury and Mr. Locke, etc., London, 1764.

^{page 266 note 32} Chalmers's Biog. Dict., art. John Brown.

^{page 266 note 33} Briefe zur Beförderung der Humanität, Brief 33. See also Brief 32; Fragmente, Zweite Sammlung, “ Von der griechischen Litteratur in Deutschland;” and Adrastea, i, 14: “Shaftesburi, Geist und Frohsinn.”

^{page 279 note 1} Similar attacks on the egoists are contained in James Bramston's The Man of Taste (1733); David Mallet's Tyburn: To the Marine Society (1762); Samuel Wesley, Jr.'s On Mr. Hobbes; William Dobson's Translation of Anti-Lucretius, Of God and Nature (1757).

^{page 279 note 2} Of Active and Retired Life, an Epistle to Henry Coventry, Esq. (1735).

^{page 279 note 3} Lord Paget's An Essay on Human Life (1734), which according to Horace Walpole was written in imitation of Pope, is probably to be excepted; there is one passage which adopts Mandeville's view in explicit terms. Later, however, the author apparently contradicts himself.

^{page 279 note 4} The chief passages are: Spring, 867-962 (904-62 added 1738); Summer, 1013-25, 1630-46; Autumn, 95-150, 169-76, 350-9, 1020-9; Winter, 276-388, 1050-69. Some of these are discussed briefly by Léon Morel, James Thomson, sa vie et ses œuvres, Paris, 1895, p. 388. See also To the Memory of … Talbot, 117-29, 270-82, 352-62; Liberty, iii, 32-70, iv, 322-43, 479-573, 746-62, 1157-76, v, 235-61, 277-303, 471-83, 638-66; Castle of Indolence, Canto ii, stanzas lxxiv, lxxv (Aldine ed., 2 vols., 1897).

^{page 279 note 5} For the various texts, see O. Zippel, ed. Seasons, Berlin, 1908.

^{page 279 note 6} Winter, 359-88.

^{page 279 note 7} Liberty, Part v, 638-46.

^{page 279 note 8} Idem, 471-83, 647-66.

^{page 279 note 9} From Voltaire's letter to Lyttelton, May 17, 1750. Cf. R. J. Phillimore, op. cit., i, p. 323.

^{page 279 note 10} Adrastea, i, 14: “Shaftesburi, Geist und Frohsinn.” Cited by T. Fowler, op. cit., p. 161.

^{page 279 note 11} Briefe zur Beförderung der Humanität, Brief 32.

^{page 279 note 12} Naturhymnus von Shaftesburi (1800).

^{page 279 note 13} James Thomson (English Men of Letters), p. 96. But see W. J. Courthope, History of English Poetry, v, pp. 305-12; Morel, op cit., Ch. vi, Sect. iv.

^{page 279 note 14} Fragment of a Poem on the Works and Wonders of Almighty Power. Pub. in Plain Dealer, 46.

^{page 279 note 15} See entire passage, Summer, 1730-1805.

^{page 279 note 16} Pope's contradictions are notorious. Thomson vacillates between pantheism and a belief in the personality of God (Morel, op. cit., pp. 397-9); the same inconsistence runs throughout Shaftesbury's philosophy. Their pantheism is a matter largely of poetic phrasing; but the orthodox found in these deistic expressions grounds for identifying deists and atheists.

^{page 279 note 17} There is more than a hint of his theology in Liberty, Part iv, 561-73.

^{page 279 note 18} Lyttelton's Letter to Doddridge, R. J. Phillimore, op. cit., i, pp. 306-8, 407-9. See also Morel, op. cit., pp. 156-7, 359-60.

^{page 279 note 19} Spring, 556 ff.

^{page 279 note 20} Autumn, 1351.

^{page 279 note 21} Hymn.

^{page 279 note 22} Ll. 318-20.

^{page 279 note 23} Winter, 572-616.

^{page 279 note 24} There is a slight reference to Shaftesbury and Thomson's tribute to him, p. 399, and note. Grudzinski, in the introduction to his inaugural dissertation (op. cit., pp. 7-8), adopts Herder's view.

^{page 279 note 25} Summer, 1550-5.

^{page 279 note 26} Winter, 217-22.

^{page 279 note 27} The following passages in the Characteristics reflect the author's political views: i, pp. 73, 141-6, 153-5; n, pp. 45-6. For further evidence see Regimen, Letter to Thomas Stringer, Feb. 15, 1695-6, p. 300; to Sir Rowland Gwinn, Jan. 23, 1704, pp. 318-20; to Mr. Van Twedde, Jan. 17, 1705-6, pp. 347-352; to Tiresias, Nov. 29, 1706, pp. 367-8.

^{page 279 note 28} Prologue to Coriolanus (1749).

^{page 279 note 29} Dialogues of the Dead, xiv.

^{page 279 note 30} A Poem Sacred to the Memory of Mr. James Thomson, London, 1748. Published anonymously; for authorship of Shiels, see Morel, op. cit., p. 379, note.

^{page 279 note 31} To Mr. Thomson (on the publication of the second edition of Winter), 1726. There were four editions of Winter in this year.

^{page 279 note 32} Second ed., London, 1764.

^{page 279 note 33} Compare Thomson's Preface to the second, third, and fourth editions of Winter, Aldine ed., i, pp. cxi-cxvi.

^{page 279 note 34} Author's note on The Pleasures of the Imagination, Bk. i, 1. 374 (“Truth and Good are one”): he praises Hutcheson for the same doctrine. In note on Bk. m, 1. 18, he connects Shaftesbury with Marcus Aurelius and Epictetus, and declares that in Shaftesbury “the stoical doctrine is embellished with all the elegance and grace of Plato.” See also note on Bk. ii, 1. 325. For the suggestions of another kind derived from Addison, see Preface.

^{page 279 note 35} Letters, ed. D. C. Tovey, 3 vols., London, 1900, i, p. 119.

^{page 279 note 36} Remarks on Several Occasional Observations, etc.

^{page 279 note 37} Author's note on The Power of Harmony.

^{page 279 note 38} This view of Shaftesbury's was especially irritating to the orthodox, and was constantly attacked by them. For a similar protest in verse, see W. Whitehead, On Ridicule (1743).

^{page 279 note 39} Bk. ii, 246-62.

^{page 279 note 40} Revised ed., 1765, Bk. ii, 624-42.

^{page 279 note 41} Not included in the ed. of Harris's works by his son, but assigned to him in The Poetical Calendar, F. Fawkes and W. Woty, London, 1763, xii, pp. 53-9. Johnson considered Harris “a prig, and a bad prig” (Boswell, ed. Morley, iii, p. 206). In 1744 he published Three Treatises, the first concerning Art, the second concerning Music, Painting, and Poetry, the third concerning Happiness; the first of these, a dialogue, is dedicated to Shaftesbury.

^{page 279 note 42} According to the Cambridge Hist. of Eng. Lit., vol. ix, p. 207, Brooke's poem is “by no means atheistic or even deistic ”; but it has the characteristics of this school of deistic literature from Needler's Essay on the Beauty of the Universe to Pope's Essay on Man, to which Brooke refers, Bk. v, 60. Compare his pseudo-science with that of Shaftesbury, Thomson, and Akenside. Note also Bk. v, 1-32. Did the Advertisement attached to Needler's poem influence Brooke? (See supra, pp. 278-9.)

^{page 279 note 43} Ladies' Mag., iv, p. 1 (1753).

^{page 279 note 44} Characteristics, ii, p. 287. Cf. 120-1, 176, 315-6 and i, pp. 331-2.

^{page 279 note 45} Letter to Mr. D., Dec. 3, 1711, Works, p. 216.

^{page 279 note 46} For example, Cudworth, op. cit., ii, pp. 61, 357, iii, pp. 307-8, 449-53, 469; Henry More, A Collection of Several Philosophical Writings, Bk. ii, Ch. xii; Divine Dialogues, Dial, ii, Sect. xi, Dial. iii, Sects. iii, xxx. J. Maxwell, the translator of Cumberland's De Legibus Naturae (tr. 1727), regrets, in General Remarks on Ch. v, that the author did not include animals.

^{page 279 note 47} A popular source for the Pythagorean doctrine was Dryden's translation of Ovid's Metamorphoses, Bk. xv. Compare Thomson, Spring, 336-378.

^{page 279 note 48} One of the most important was the Turkish Spy, by Giovanni Paolo Marana, which went through twenty-six English editions between 1687 and 1770, and was widely imitated (see Martha Pike Conant, The Oriental Tale in England, Appendix bi). Another was Montaigne's Essays, translated by Cotton 1685-6 (see Bk. i, Ch. xxii; Bk. ii, Ch. xi and xii, especially pp. 135-75, Bohn's Library).

^{page 279 note 49} See Spring, 236-41, 336-78, 387-93, 702-28; Summer, 220-40, 267-80, 416-22; Autumn, 359-457, 980-7, 1172-1207; Winter, 240-64, 788-93, 815-33; Liberty iii, 32-70.

^{page 279 note 50} “What Soame Jenyns says upon the subject is not to be minded; he is a wit. No, Sir; to act from pure benevolence is not possible for finite beings. Human benevolence is mingled with vanity, interest, or some other motive.”—Dr. Johnson (Boswell, iii, p. 40). Jenyns's view underwent a change (see A Free Inquiry into the Nature and Origin of Evil, Letter v).

^{page 279 note 51} Elsewhere Pope ridiculed the Moralists. “After borrowing so largely from this treatise, our author should not, methinks, have ridiculed it as he does, in the Fourth Book of the Dunciad, ver. 417” —J. Warton (Essay on Pope, 1806, ii, p. 94, note). Without citing his evidence, Professor Fowler says that Pope did mention both the Inquiry and the Moralists as sources for the Essay (op. cit., p. 152, note). Grudzinski makes the same unsupported assertion (op. cit., p. 100).

^{page 279 note 52} Vol. ii, p. 262. Bolingbroke is not mentioned by name; but see Editor's note.

^{page 279 note 53} Characteristics, i, p. xxv. Compare T. Fowler, op. cit., p. 151; Morel, op. cit., p. 399.

^{page 279 note 54} Lettres sur les Anglais, Let. xxii.

^{page 279 note 55} Essay on Pope, Sect. ix. See also his ed. of Pope.

^{page 279 note 56} Vindication, etc. and ed. of Pope.

^{page 279 note 57} See Elwin's and Mark Pattison's notes on the Essay and Paul Vater, Pope und Shaftesbury, Halle, a. S., 1897.

^{page 279 note 58} See Elwin's introductory remarks, ii, pp. 261 ff.

^{page 279 note 59} Four vols., Philadelphia, 1841 (to which all references below).

^{page 279 note 60} Characteristics, i, pp. 90-4, 144, 185, 190-3; ii, pp. 274-5, 286

^{page 279 note 61} Vol. iii, pp. 51, 52, 109, 116, 210, 324; iv, Frag, i, pp. 118-9, 131, Frag. ii, pp. 132-5, 137-8, Frag. vi, p. 166, Frag, viii, pp. 175-7, Frag. xx, p. 233, Frag. xli, pp. 319-22, Frag. xlvii, pp. 350-1, Frag. xlviii, pp. 355-6, Frag. xlix, pp. 356-60, Frag. 1, pp. 360-3.

^{page 279 note 62} Vol. iv, Frag. vi, pp. 167-8. Cf. Vol. iii, pp. 396-401.

^{page 279 note 63} Vol. iv, Frag. xxvi, p. 263; Frag. xxxiii, p. 290; Frag. li, pp. 369-72; Frag. lv, p. 390; Frag. lxiv, pp. 428-9.

^{page 279 note 64} Vol. iv, Frag. lxv, pp. 432-3; Frag. lxvi, pp. 433-4.

^{page 279 note 65} Second Epistle, 53-74. Both Bolingbroke and Pope were probably influenced by Bacon (see Bowles's note).

^{page 279 note 66} See, however, a remark of Pope's quoted by Spence, Anecdotes, p. 9.

^{page 279 note 67} Vol. iv, Frag. xxv, p. 297.

^{page 279 note 68} Warton's note is clearly and radically wrong.

^{page 279 note 69} Vol. iii, Essay iii, p. 224. The italics are not in the original. I am surprised that this passage has been neglected by commentators.

^{page 279 note 70} Lord Paget's An Essay on Human Life (1734) is an exception.

^{page 279 note 71} Fragmentum, I. H. B. completum. Anti-Bolingbrokius, etc., London, 1769.

^{page 308 note 1} See The Cure of Deism, etc. (1736, 1737, 1739); Deism Revealed, etc. (1751); J. Ogilvie, D. D., An Inquiry into the Causes of Infidelity … of the Times, etc. (1783).

^{page 308 note 2} Ch. xxii: “The Happiness of a Life Led according to Nature.”

^{page 308 note 3} Tom Jones, Bk. xv, Ch. i.

^{page 308 note 4} Ch. xliii. Cf. Ch. xxiv, lvii, lxx.

^{page 308 note 5} Ch. xxii.

^{page 308 note 6} See, for example, To The Rev. Mr. Layng. Oocasion'd by his Sermon on Mutual Benevolence (Anonymous, 1746), Fawkes and Woty, Poet. Gal., v, p. 118; Thomas Hobson, Christianity the Light of the Moral World (1745).

^{page 308 note 7} In 1757 two poems entitled The Day of Judgment were presented for the Seatonian Prize at Cambridge, by G. Bally and R. Glynn. The first was published independently, London, 1757; the second appears in Poet. Cal., xii, pp. 20-30.

^{page 308 note 8} Night vii.

^{page 308 note 9} Note the importance attached to Butler's statement by W. Hazlitt, “Self-Love and Benevolence,” New Monthly Mag., Oct. and Dec., 1828.

^{page 308 note 10} Essays on the Characteristics, by John Brown, M. A., 1751. Those parts of his criticism which were unfavorable provoked three replies: Charles Bulkley, A Vindication of Lord Shaftesbury on the Subject of Ridicule (1751) and A Vindication of Lord Shaftesbury on the Subjects of Morality and Religion (1752); and Animadversions on Mr. Brown's Three Essays on the Characteristics, authorship unknown.

^{page 308 note 11} “It gives me a real concern, that among the writers who have appeared against revealed religion, I am obliged to take notice of the noble author of the Characteristics. Some indeed are not willing to allow that he is to be reckoned in this number … and yet it cannot be denied, that there are many things in his books, which seem to be evidently calculated to cast contempt upon Christianity and the holy Scriptures.” J. Leland, op. cit., i, Letter v (1754).

^{page 308 note 12} One of a collection of poems published by Miller. Later the author spoke of them apologetically as “productions rather of the heart than of the head,” and they have since been omitted from some of the best editions of Fielding's works.

^{page 308 note 13} Ridiculed by Smollet in his Burlesque Ode.

^{page 308 note 14} Young's Poetical Works, Aldine ed., i, pp. xxxix-xl.

^{page 308 note 15} Night ix.

^{page 308 note 16} By Soame Jenyns, Richard Grey, William Hay.

^{page 308 note 17} By J. Cromwell.

^{page 316 note 1} His opinion is quoted by Sir James Prior, Life of Edmund Malone, London, 1860, p. 427: “Mr. Gilbert Cooper was the last of the benevolists, or sentimentalists, who were much in vogue between 1750 and 1760, and dealt in general admiration of virtue. They were all tenderness in words; their finer feelings evaporated in the moment of expression, for they had no connection with their practice.” A. W. Ward takes exception to this stricture (The Poems of John Byrom, Chetham Soc., i (2), 449).

^{page 316 note 2} Pope's case is instructive; he was apparently following the example of Thomson. In his early poetry there is no plea for charity; but after he began to “moralise” his song, such passages became frequent (see Moral Essays, Epistles iii, iv, and Epilogue to the Satires). Fielding praises these passages, especially the first, in Joseph Andrews, Bk. iii, Ch. vi.

^{page 316 note 3} See T. W., Gent., The Country Priest (1746); Joseph Warton, Fashion; a Satire; William Kenrick, On Moral Sentiment (1768); Robert Lloyd, Charity, A Fragment; Christopher Smart, Care and Generosity; and the Connoisseur 98 (1755). Note also a pamphlet published anonymously, Considerations on the Fatal Effects of the Present Excess of Public Charities, etc., London, 1763.

^{page 316 note 4} Dr. Rand discusses Shaftesbury's own philanthropy, private and public, Regimen, pp. vii, viii. Note particularly the Letter to John Wheelock (Shaftesbury's steward), Nov. 6, [1703], idem, p. 315.

^{page 316 note 5} Of Shaftesbury, Dr. Rand says: “The political measures which he most strongly supported at home were those which had for their aim the protection of the rights and liberty of the individual” (Regimen, pp. vii-viii). That he was not a dogmatist in politics is evident from the letter to Tiresias, Nov. 29, 1706, (Regimen, pp. 367-8); his defense of the British monarchy was based, not on theoretic grounds, but on the belief that no other form of government could subsist in England.

^{page 316 note 6} Regimen, pp. xx, xxi… .

^{page 316 note 7} See Robert Nelson, Address, etc., pp. 78, 79; J. Balguy, Divine Rectitude, London, 1730, pp. 58-9; William Dodd, Gratitude. An Ode (1760).

^{page 316 note 8} The Reverend Wm. M. Hatch planned a complete edition, hut published only one volume of it (1871).

^{page 323 note 1} Regimen, p. vii.

^{page 323 note 2} See E. Schmidt, Richardson, Rousseau und Goethe, Jena, 1875, passim.

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Shaftesbury and the Ethical Poets in England, 1700-1760

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