1735+-+The+Gentleman's+Magazine

=The Gentleman’s Magazine=

The //Gentleman’s Magazine: or, Monthly Intelligencer// was the first periodical in England to term itself a magazine, and ran uninterrupted for nearly 200 years, publishing monthly from 1731 to 1922 (though with varying subtitles). Founder Edward Cave created a wide-ranging publication that aimed to cover any topic a well-informed reader might be interested in, aiming to publish “a collection of all matters of information and amusement,” and therefore each edition is composed of a month’s worth of short essays, poems, and news articles by various authors, who often wrote under pseudonyms. Though some authors write consistently for the magazine, many do not. Cave himself edited and often wrote for the magazine under the pen name //Sylvanus Urban//, and so contributions to the publication often took the form of letters addressed to him under this pseudonym (usually with a somewhat tongue-in-cheek feel). Below are summaries of selections from six editions of //The Gentleman’s Magazine,// beginning with January of 1735, that I found particularly interesting.



Thyrsis: “A Dissertation upon Flogging,” January 1735
This short, satirical piece frames flogging as “an art which teaches us to draw blood from a person’s posteriors in such a manner as may twinge him most severely without the danger of mortification.” The author, under the pen name Thyrsis, gives an interesting account of the purposes of such flogging, including noting that there is a special kind of sympathy between one’s head and hindquarters that allows the proper application of force on another’s buttocks (at an approximate 45-degree angle) to “[draw] the stupefying humors from the cranium” of the victim while also properly shaping the buttocks, for while the buttocks are an attractive quality of the gentler sex, they are “universally condemned in a man.” Furthermore, flogging benefits not only the person flogged, but also the flogger as well, in whom this necessary exercise might induce “a gentle sweat,” which similarly vents his ill humors and makes him more pleasant in the company of friends.

Thyrsis then goes on to give an historical account of the art of flogging, citing Zolius, Dionysius of Syracuse, and Orbilius (among others) as founders of this art, though he criticizes the ancients for not having done more prolific work in the field of spanking, thinking that modern society is far superior in this regard. He concludes his piece by begging forgiveness should any humor have been perceived by his readers, claiming that he intended to make his writing “as dull and heavy as possible.”

D-n Swift: “The Furniture of a Woman’s Mind,” February 1735
A lengthy poem, this work seems to condemn women as cruel, shallow, overly emotional beings, and are therefore, in some respect, entertaining to watch. The author seems to be of the mind that women engage in little but vanity, deceit, and foolishness.

The author claims that a woman can "never hold her tongue a minute," yet "all she prattles has nothing in it," explaining that women often attempt to appear knowledgeable through verbose conversation and extensive gossip, but their words are superfluous and insubstantial. The author further argues that a woman "calls it witty to be rude; / And, placing raillery in railing, / Will tell aloud your greatest failing," meaning that she will mocks and scorns the slightest imperfection for gossip’s sake. In the next stanza, the author asserts that women use their vulnerability and charms to "r avish all hearts," "at once creating love and pity," thereby manipulating men and their attentions. Finally, the author states that women are incompetent debaters, that "her arguments directly tend / against the side she would defend," again emphasizing women’s general intellectual incompetence. In the very last stanza, the author invites readers to direct any other "virtues" of a woman that he did not mention to a "Mrs. Farthing," who will "pay the charges to a farthing" and will add the new virtues to the next edition of the periodical—implying that these feminine qualities are not only entertaining, but worth paying to see.

Fog’s Journal: “The Political Thief,” March 1735
This essay begins with a fable from Aesop: A gang of thieves breaks into a house and is interrupted in their burglary by a watchdog. The leader of the gang offers the dog a crust of bread for his silence, so that the thieves may go about their thievery. He argues that the dog has more to gain in accepting his offer than by rejecting it and waking his masters: should he do so, the dog would likely only have his fidelity as a reward, as his masters would call it his duty to protect the house, whereas if he stays silent, the thieves will feed him treats as long as he lives. The dog, in response, says that he is “not of so base a nature to betray [his] trust for a bribe,” and also recognizes that should he allow his house to be robbed, he would be the worse for it as much as his masters. He knows that he would be rewarded by the thieves for only so long as his is useful to them, and therefore declines the offer, rouses the house, and apprehends the thieves.

The author then uses this fable allegorically to describe public financial and political dealings, comparing different species of dogs—each assigned a different name because of their different natural qualities—to kinds of men, some of whom are baser than others. Though the reasoning of the dog in the fable is sound and morally upstanding, many men, the mongrels and curs of the species, are tempted by the false offers of the thieves. Such men might argue that honesty and virtue can’t feed a man, and don’t understand that they are maintained as poor by robbing the nation in which they live. Such men might argue that they take no actual part in a crime by allowing it to be perpetrated. Such men do not realize that they might be slighted by the thieves, and, though they do not commit crime outright, are dealing in lies and secrets. The piece further cautions readers against public figures who offer others his illicitly obtained crusts in return for public favor, or otherwise taking selfish advantage of public trust. He cites lawyers, mercenaries, and lower clergymen as examples of types of men that are especially prone to bribery.

This essay concludes by regretting that the morality of the dog in the fable is not so readily shared by his two-legged counterparts and calling for social reform, urging is readers to “prevent publick [sic] robberies” in order to remove this corruption from society.



Fog’s Journal: “Luxury the ruin of a Nation,” April 1735
This piece, as the title suggests, condemns luxury as dangerous to a nation, claiming that it is “the sign of a state sick,” was “ more destructive to Rome than all its enemies,” is “a scourge of Heaven, sent to punish the sins of a nation” and a forerunner of civil war and famine. He then notes the alarming rate at which luxury has become abundant in England, especially for landowners and successful traders. The author uses for emphasis an anecdote of Cyrus the Great of Persia, who was advised by a councilor that in order to best keep a conquered nation he should introduce art, singing and dancing amongst them to distract them from the notion of rebellion rather than enforcing his rule by military occupation. In this way, luxury, and marks of it (i.e.in this example, song and dance) make a nation soft and ripe for conquer and subordination. The piece further argues that England’s luxurious culture is in this way deserving of the satire that it so fruitfully generates, and that satire is sign that there still may yet be hope for the nation, as it recognizes and criticizes its own vices. This piece, as the title suggests, condemns luxury as dangerous to a nation, claiming that it is “the sign of a state sick,” was “

“Free Briton,” May 1735
This piece responds to an article that appeared in // The Craftsman // earlier that year, which claims that a government (England’s government, by implication,) "had neither the Courage to make a vigorous and steady opposition to their...enemies," but also lacked "prudence enough to keep upon good terms with their friends." The author of “Free Briton” defends the English government against this attack, reminding the readers that with Europe’s myriad system of alliances, for every country attacked, another enemy is gained. He asks that the reader consider England’s current position in foreign affairs: it has no treaties with neighbors that would bring it aid in a war, and if it did engage in war with France, they will not only have their trade cut off, but will also have to contend with Spain. As a final argument against Britain going to war, the author asks whether Britain would be the ones to lead wars, or merely be "accessories" in them. If accessories, is that enough to bring peace? If leading the war, how do they benefit, rather than simply making it easier for other nations to reap the reward? “Free Briton,” May 1735

“Some Odd Thoughts Concerning Matrimony,” June 1735
This essay takes the form of a list of reasons that men should not marry. Though this piece is mostly intended to be humorous, it provides sound concluding thoughts on the nature of marriage. Below is a summary of the reasons given:

1) Marriage is like gambling: men bet their wealth, liberty, and happiness on an uncertain, life-long contract. 2) This is especially risky when it is understood that “there is but one good women in ten,” and that the married man relies on this woman for happiness for the remainder of his life. 3) Experience shows that only seven in ten are unhappy in marriage, and that those are happy cannot be so happy as when they were single. 4) A happy, single man must part with the certainty of his happiness upon marriage. 5) A man is encouraged to marry by either covetousness or lust, both base pursuits. 6) Marriage, however, is a poor answer to either motivation: one can be sure that the former will certainly not be maintained, while the latter will diminish with time even without marriage. 7) People often say they marry “for the sake of conversation,” even though they would have more agreeable conversation with one of their own sex. 8) The author agrees that marriage is the law of God and nature—but its dispensation is displeasurable, and therefore it is not improper to refuse it. 9) A single man lives for his own sake, while a married man seems to drag on with life for the sake of the community. 10) It is prudent to reflect, before being married, if one is more fond of slavery than liberty. 11) “A man courts an angel, and weds a devil”: marriage makes the couple less fond of one another.

13) The common saying that good men and women are hard to come by is true, and it is even harder to find a good husband or wife. Good men and good women make good consorts, at best. 12) Views on marriage resemble “a view from the top of one hill to another”: we disregard the valley in between. 14) Matrimony inspires jealousy and kills friendship. 15) A married man becomes morose, and becomes a sot. 16) “A married man doubles his care, and yet is half himself.” 17) Married people say they have a spouse to carry half of their cares. But if there are two partners, each has two halves of cares. 18) Having happiness in marriage is like having light while in irons in prison. 19) Marriage is like death: it is unknown to us until we have tried it, and once we’ve tried it, it is too late to repent it. 20) Marriage is a blessing only when both partners aim to make each other happy.



**Theatre in 1735**
1735 was not a particularly eventful year in England for theatre, but that is not to say that theatre was not popular. Popular operas of 1735 included //Nerone// (Egidio Duni), //Aiodante and Alcina// (George Frideric Handel), //Demofoonte// (Leonardo Leo), //Les Indes galantes// (Jean-Philippe Rameau), and various works by Shakespeare, as well as John Gay’s //Beggar’s Opera,// which was first performed in 1728.

**Conclusion**
//The Gentleman’s Magazine// lived up to its name in 1735, representing the culture and philosophies common of the year and providing a convenient medium by which gentleman—or those seeking social mobility—could interact with them. Topics covered range from entertainment to politics and beyond, touching on gender roles, high society, marriage, and social commentary and reform. The magazine today represents a culture that questioned itself and fostered productive ideological competition and discussion.

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