I was once engaged in Discourse with a
Rosicrusian
about
the great
Secret
. As this kind of Men (I mean those of them who are not professed
Cheats) are over-run with Enthusiasm and Philosophy, it was very amusing
to hear this religious Adept descanting on his pretended Discovery. He
talked of the Secret as of a Spirit which lived within an Emerald, and
converted every thing that was near it to the highest Perfection it is
capable of. It gives a Lustre, says he, to the Sun, and Water to the
Diamond. It irradiates every Metal, and enriches Lead with all the
Properties of Gold. It heightens Smoak into Flame, Flame into Light, and
Light into Glory. He further added, that a single Ray of it dissipates
Pain, and Care, and Melancholy from the Person on whom it falls. In
short, says he, its Presence naturally changes every Place into a kind
of Heaven. After he had gone on for some Time in this unintelligible
Cant, I found that he jumbled natural and moral Ideas together into the
same Discourse, and that his great Secret was nothing else but
Content.
This Virtue does indeed produce, in some measure, all those Effects
which the Alchymist usually ascribes to what he calls the Philosopher's
Stone; and if it does not bring Riches, it does the same thing, by
banishing the De
Sir
e of them. If it cannot remove the Disquietudes
arising out of a Man's Mind, Body, or Fortune, it makes him easie under
them. It has indeed a kindly Influence on the Soul of Man, in respect of
every Being to whom he stands related. It extinguishes all Murmur,
Repining, and Ingratitude towards that Being who has allotted him his
Part to act in this World. It destroys all inordinate Ambition, and
every Tendency to Corruption, with regard to the Community wherein he is
placed. It gives Sweetness to his Conversation, and a perpetual Serenity
to all his Thoughts.
Among the many Methods which might be made use of for the acquiring of
this Virtue, I shall only mention the two following. First of all, A Man
should always consider how much he has more than he wants; and Secondly,
How much more unhappy he might be than he really is.
First of all, A Man should always consider how much he has more than he
wants. I am wonderfully pleased with the Reply which
Aristippus
made
to one who condoled him upon the Loss of a Farm,
Why
, said he,
I have
three Farms still, and you have but one; so that I ought rather to be
afflicted for you, than you for me.
On the contrary, foolish Men are
more apt to consider what they have lost than what they possess; and to
fix their Eyes upon those who are richer than themselves, rather than on
those who are under greater Difficulties. All the real Pleasures and
Conveniences of Life lie in a narrow Compass; but it is the Humour of
Mankind to be always looking forward, and straining after one who has
got the Start of them in Wealth and Honour. For this Reason, as there
are none can be properly called rich, who have not more than they want;
there are few rich Men in any of the politer Nations but among the
middle Sort of People, who keep their Wishes within their Fortunes, and
have more Wealth than they know how to enjoy. Persons of a higher Rank
live in a kind of splendid Poverty, and are perpetually wanting, because
instead of acquiescing in the solid Pleasures of Life, they endeavour to
outvy one another in Shadows and Appearances. Men of Sense have at all
times beheld with a great deal of Mirth this silly Game that is playing
over their Heads, and by contracting their De
Sir
es, enjoy all that
secret Satisfaction which others are always in quest of. The Truth is,
this ridiculous Chace after imaginary Pleasures cannot be sufficiently
exposed, as it is the great Source of those Evils which generally undo a
Nation. Let a Man's Estate be what it will, he is a poor Man if he does
not live within it, and naturally sets himself to Sale to any one that
can give him his Price. When
Pittacus
, after the Death of his Brother,
who had left him a good Estate, was offered a great Sum of Money by the
King of
Lydia
, he thanked him for his Kindness, but told him he had
already more by Half than he knew what to do with. In short, Content is
equivalent to Wealth, and Luxury to Poverty; or, to give the Thought a
more agreeable Turn,
Content is natural Wealth
, says
Socrates
; to
which I shall add,
Luxury is artificial Poverty.
I shall therefore
recommend to the Consideration of those who are always aiming after
superfluous and imaginary Enjoyments, and will not be at the Trouble of
contracting their De
Sir
es, an excellent Saying of
Bion
the
Philosopher; namely,
That no Man has so much Care, as he who endeavours
after the most Happiness.
In the second Place, every one ought to reflect how much more unhappy he
might be than he really is. The former Consideration took in all those
who are sufficiently provided with the Means to make themselves easie;
this regards such as actually lie under some Pressure or Misfortune.
These may receive great Alleviation from such a Comparison as the
unhappy Person may make between himself and others, or between the
Misfortune which he suffers, and greater Misfortunes which might have
befallen him.
I like the Story of the honest
Dutchman
, who, upon breaking his
Leg
by a Fall from the Mainmast, told the Standers-by, It was a great Mercy
that 'twas not his
Neck.
To which, since I am got into Quotations,
give me leave to add the Saying of an old Philosopher, who, after having
invited some of his Friends to dine with him, was ruffled by his Wife
that came into the Room in a Passion, and threw down the Table that
stood before them;
Every one,
says he,
has his Calamity, and he is a
happy Man that has no greater than this
. We find an Instance to the
same Purpose in the Life of Doctor
Hammond
, written by Bishop
Fell.
As this good Man was troubled with a Complication of Distempers, when he
had the Gout upon him, he used to thank God that it was not the Stone;
and when he had the Stone, that he had not both these Distempers on him
at the same time.
I cannot conclude this Essay without observing that there was never any
System besides that of Christianity, which could effectually produce in
the Mind of Man the Virtue I have been hitherto speaking of. In order to
make us content with our present Condition, many of the ancient
Philosophers tell us that our Discontent only hurts our selves, without
being able to make any Alteration in our Circumstances; others, that
whatever Evil befalls us is derived to us by a fatal Necessity, to which
the Gods themselves are subject; whilst others very gravely tell the Man
who is miserable, that it is necessary he should be so to keep up the
Harmony of the Universe, and that the
Scheme
of Providence would be
troubled and perverted were he otherwise. These, and the like
Considerations, rather silence than satisfy a Man. They may shew him
that his Discontent is unreasonable, but are by no means sufficient to
relieve it. They rather give Despair than Consolation. In a Word, a Man
might reply to one of these Comforters, as
Augustus
did to his Friend
who advised him not to grieve for the Death of a Person whom he loved,
because his Grief could not fetch him again:
It is for that very
Reason,
said the Emperor,
that I grieve.
On the contrary, Religion bears a more tender Regard to humane Nature.
It prescribes to every miserable Man the Means of bettering his
Condition; nay, it shews him, that the bearing of his Afflictions as he
ought to do will naturally end in the Removal of them: It makes him
easie here, because it can make him happy hereafter.
Upon the whole, a contented Mind is the greatest Blessing a Man can
enjoy in this World; and if in the present Life his Happiness arises
from the subduing of his De
Sir
es, it will arise in the next from the
Gratification of them.
Contents
|
Monday, August 2, 1714 |
Addison |
A lewd young Fellow seeing an aged Hermit go by him barefoot,
Father
,
says he,
you are in a very miserable Condition if there is not another
World. True, Son,
said the Hermit;
but what is thy Condition if there
is?
Man is a Creature designed for two different States of Being, or
rather, for two different Lives. His first Life is short and transient;
his second permanent and lasting. The Question we are all concerned in
is this, In which of these two Lives it is our chief Interest to make
our selves happy? Or, in other Words, Whether we should endeavour to
secure to our selves the Pleasures and Gratifications of a Life which is
uncertain and precarious, and at its utmost Length of a very
inconsiderable Duration; or to secure to our selves the Pleasures of a
Life which is fixed and settled, and will never end? Every Man, upon the
first hearing of this Question, knows very well which Side of it he
ought to close with. But however right we are in Theory, it is plain
that in Practice we adhere to the wrong Side of the Question. We make
Provisions for this Life as tho' it were never to have an End, and for
the other Life as tho' it were never to have a Beginning.
Should a Spirit of superior Rank who is a Stranger to human Nature,
accidentally alight upon the Earth, and take a Survey of its
Inhabitants; what would his Notions of us be? Would not he think that we
are a Species of Beings made for quite different Ends and Purposes than
what we really are? Must not he imagine that we were placed in this
World to get Riches and Honours? Would not he think that it was our Duty
to toil after Wealth, and Station, and Title? Nay, would not he believe
we were forbidden Poverty by Threats of eternal Punishment, and enjoined
to pursue our Pleasures under Pain of Damnation? He would certainly
imagine that we were influenced by a Scheme of Duties quite opposite to
those which are indeed prescribed to us. And truly, according to such an
Imagination, he must conclude that we are a Species of the most obedient
Creatures in the Universe; that we are constant to our Duty; and that we
keep a steddy Eye on the End for which we were sent hither.
But how great would be his Astonishment, when he learnt that we were
Beings not designed to exist in this World above threescore and ten
Years? and that the greatest Part of this busy Species fall short even
of that Age? How would he be lost in Horrour and Admiration, when he
should know that this Sett of Creatures, who lay out all their
Endeavours for this Life, which scarce deserves the Name of Existence,
when, I say, he should know that this Sett of Creatures are to exist to
all Eternity in another Life, for which they make no Preparations?
Nothing can be a greater Disgrace to Reason, than that Men, who are
perswaded of these two different States of Being, should be perpetually
employed in providing for a Life of three-score and ten Years, and
neglecting to make Provision for that, which after many Myriads of Years
will be still new, and still beginning; especially when we consider that
our endeavours for making ourselves great, or rich, or honourable, or
whatever else we place our Happiness in, may after all prove
unsuccessful; whereas if we constantly and sincerely endeavour to make
our selves happy in the other Life, we are sure that our Endeavours will
succeed, and that we shall not be disappointed of our Hope.
The following Question is started by one of the Schoolmen. Supposing the
whole Body of the Earth were a great Ball or Mass of the finest Sand,
and that a single Grain or Particle of this Sand should be annihilated
every thousand Years. Supposing then that you had it in your Choice to
be happy all the while this prodigious Mass of Sand was consuming by
this slow Method till there was not a Grain of it left, on Condition you
were to be miserable for ever after; or, supposing that you might be
happy for ever after, on Condition you would be miserable till the whole
Mass of Sand were thus annihilated at the Rate of one Sand in a thousand
Years: Which of these two Cases would you make your Choice?
It must be confessed in this Case, so many Thousands of Years are to the
Imagination as a kind of eternity, tho' in reality they do not bear so
great a Proportion to that Duration which is to follow them, as a Unite
does to the greatest Number which you can put together in Figures, or as
one of those Sands to the supposed Heap. Reason therefore tells us,
without any Manner of Hesitation, which would be the better Part in this
Choice. However, as I have before intimated, our Reason might in such a
Case be so overset by the Imagination, as to dispose some Persons to
sink under the Consideration of the great Length of the first Part of
this Duration, and of the great Distance of that second Duration which
is to succeed it. The Mind, I say, might give it self up to that
Happiness which is at Hand, considering that it is so very near, and
that it would last so very long. But when the Choice we actually have
before us is this, Whether we will chuse to be happy for the space of
only three-score and ten, nay perhaps of only twenty or ten Years, I
might say of only a Day or an Hour, and miserable to all Eternity; or,
on the contrary, miserable for this short Term of Years, and happy for a
whole Eternity: What Words are sufficient to express that Folly and want
of Consideration which in such a Case makes a wrong Choice?
I here put the Case even at the worst, by supposing (what seldom
happens) that a Course of Virtue makes us miserable in this Life: But if
we suppose (as it generally happens) that Virtue would make us more
happy even in this Life than a contrary Course of Vice; how can we
sufficiently admire the Stupidity or Madness of those Persons who are
capable of making so absurd a Choice?
Every wise Man therefore will consider this Life only as it may conduce
to the Happiness of the other, and chearfully sacrifice the Pleasures of
a few Years to those of an Eternity.
Contents
|
Wednesday, August 4, 1714 |
Addison |
Nitor in adversum; nec me, qui coetera, vincit
Impetus; et rapido contrarius euchor Orbi.
Ovid.
translation
I remember a young Man of very lively Parts, and of a sprightly Turn in
Conversation, who had only one Fault, which was an inordinate De
Sir
e of
appearing fashionable. This ran him into many Amours, and consequently
into many Distempers. He never went to Bed till two a-Clock in the
Morning, because he would not be a queer Fellow; and was every now and
then knocked down by a Constable, to signalize his Vivacity. He was
initiated into Half a Dozen Clubs before he was One and twenty, and so
improved in them his natural Gayety of Temper, that you might frequently
trace him to his Lodgings by a range of broken Windows, and other the
like Monuments of Wit and Gallantry. To be short, after having fully
established his Reputation of being a very agreeable Rake, he died of
old Age at Five and twenty.
There is indeed nothing which betrays a Man into so many Errors and
Inconveniences, as the De
Sir
e of not appearing singular; for which
Reason it is very necessary to form a right Idea of Singularity, that we
may know when it is laudable, and when it is vicious. In the first
Place, every Man of Sense will agree with me, that Singularity is
laudable, when, in Contradiction to a Multitude, it adheres to the
Dictates of Conscience, Morality, and Honour. In these Cases we ought to
consider, that it is not Custom, but Duty, which is the Rule of Action;
and that we should be only so far
sociable
, as we are reasonable
Creatures. Truth is never the less so, for not being attended to; and it
is the Nature of Actions, not the Number of Actors, by which we ought to
regulate our Behaviour. Singularity in Concerns of this Kind is to be
looked upon as heroick Bravery, in which a Man leaves the Species only
as he soars above it. What greater Instance can there be of a weak and
pusillanimous Temper, than for a Man to pass his whole Life in
Opposition to his own Sentiments? or not to dare to be what he thinks he
ought to be?
Singularity therefore is only vicious when it makes Men act contrary to
Reason, or when it puts them upon distinguishing themselves by Trifles.
As for the first of these, who are singular in any thing that is
irreligious, immoral, or dishonourable, I believe every one will easily
give them up. I shall therefore speak of those only who are remarkable
for their Singularity in things of no Importance, as in Dress,
Behaviour, Conversation, and all the little Intercourses of Life. In
these Cases there is a certain Deference due to Custom; and
notwithstanding there may be a Colour of Reason to deviate from the
Multitude in some Particulars, a Man ought to sacrifice his private
Inclinations and Opinions to the Practice of the Publick. It must be
confessed that good Sense often makes a Humourist; but then it
unqualifies him for being of any Moment in the World, and renders him
ridiculous to Persons of a much inferiour Understanding.
I have heard of a Gentleman in the North of
England
, who was a
remarkable Instance of this foolish Singularity. He had laid it down as
a Rule within himself, to act in the most indifferent Parts of Life
according to the most abstracted Notions of Reason and Good Sense,
without any Regard to Fashion or Example. This Humour broke out at first
in many little Oddnesses: He had never any stated Hours for his Dinner,
Supper or Sleep; because, said he, we ought to attend the Calls of
Nature, and not set our Appetites to our Meals, but bring our Meals to
our Appetites. In his Conversation with Country Gentlemen, he would not
make use of a Phrase that was not strictly true: He never told any of
them, that he was his humble Servant, but that he was his Well-wisher;
and would rather be thought a Malecontent, than drink the King's Health
when he was not a-dry. He would thrust his Head out of his
Chamber-Window every Morning, and after having gaped for fresh Air about
half an Hour, repeat fifty Verses as loud as he could bawl them for the
Benefit of his Lungs; to which End he generally took them out of
Homer
; the
Greek
Tongue, especially in that Author, being more deep
and sonorous, and more conducive to Expectoration, than any other. He
had many other Particularities, for which he gave sound and
philosophical Reasons. As this Humour still grew upon him, he chose to
wear a Turban instead of a Perriwig; concluding very justly, that a
Bandage of clean Linnen about his Head was much more wholsome, as well
as cleanly, than the Caul of a Wig, which is soiled with frequent
Perspirations. He afterwards judiciously observed, that the many
Ligatures in our
English
Dress must naturally check the Circulation of
the Blood; for which Reason, he made his Breeches and his Doublet of one
continued Piece of Cloth, after the Manner of the
Hussars.
In short,
by following the pure Dictates of Reason, he at length departed so much
from the rest of his Countrymen, and indeed from his whole Species, that
his Friends would have clapped him into
Bedlam
, and have begged his
Estate; but the Judge being informed that he did no Harm, contented
himself with issuing out a Commission of Lunacy against him, and putting
his Estate into the Hands of proper Guardians.
The Fate of this Philosopher puts me in Mind of a Remark in Monsieur
Fontinell's
Dialogues of the Dead.
The Ambitious and the Covetous
(says he)
are Madmen to all Intents and Purposes, as much as those who
are shut up in dark Rooms; but they have the good Luck to have Numbers
on their Side; whereas the Frenzy of one who is given up for a Lunatick,
is a Frenzy
hors d'oeuvre; that is, in other Words, something which is
singular in its Kind, and does not fall in with the Madness of a
Multitude.
The Subject of this Essay was occasioned by a Letter which I received
not long since, and which, for want of Room at present, I shall insert
in my next Paper.
Contents
—Hoc tolerabile, si non
Et furere incipias—
Juv.
translation
The Letter mentioned in my last Paper is as follows.
Sir ,
'You have so lately decryed that Custom, too much in use among most
People, of making themselves the Subjects of their Writings and
Conversation, that I had some difficulty to perswade my self to give
you this Trouble, till I had considered that tho' I should speak in
the First Person, yet I could not be justly charged with Vanity, since
I shall not add my Name; as also, because what I shall write will not,
to say the best, redound to my Praise; but is only designed to remove
a Prejudice conceived against me, as I hope, with very little
Foundation. My short History is this.
I have lived for some Years last past altogether in
London, till
about a Month ago an Acquaintance of mine, for whom I have done some
small Services in Town, invited me to pass part of the Summer with him
at his House in the Country. I accepted his Invitation, and found a
very hearty Welcome. My Friend, an honest plain Man, not being
qualified to pass away his Time without the Reliefs of Business, has
grafted the Farmer upon the Gentleman, and brought himself to submit
even to the servile Parts of that Employment, such as inspecting his
Plough, and the like. This necessarily takes up some of his Hours
every Day; and as I have no Relish for such Diversions, I used at
these Times to retire either to my Chamber, or a shady Walk near the
House, and entertain my self with some agreeable Author. Now you must
know, Mr. SPECTATOR, that when I read, especially if it be Poetry, it
is very usual with me, when I meet with any Passage or Expression
which strikes me much, to pronounce it aloud, with that Tone of the
Voice which I think agreeable to the Sentiments there expressed; and
to this I generally add some Motion or Action of the Body. It was not
long before I was observed by some of the Family in one of these
heroick Fits, who thereupon received Impressions very much to my
Disadvantage. This however I did not soon discover, nor should have
done probably, had it not been for the following Accident. I had one
Day shut my self up in my Chamber, and was very deeply engaged in the
Second Book of
Milton's Paradise Lost. I walked to and fro with the
Book in my Hand, and, to speak the Truth, I fear I made no little
Noise; when presently coming to the following Lines,
—On a sudden open fly,
With impetuous Recoil and jarring Sound,
Th' infernal Doors, and on their Hinges grate
Harsh Thunder, &c.
'I in great Transport threw open the Door of my Chamber, and found the
greatest Part of the Family standing on the Out-side in a very great
Consternation. I was in no less Confusion, and begged Pardon for
having disturbed them; addressing my self particularly to comfort one
of the Children, who received an unlucky fall in this Action, whilst
he was too intently surveying my Meditations through the Key-hole. To
be short, after this Adventure I easily observed that great Part of
the Family, especially the Women and Children, looked upon me with
some Apprehensions of Fear; and my Friend himself, tho' he still
continued his Civilities to me, did not seem altogether easie: I took
Notice, that the Butler was never after this Accident ordered to leave
the Bottle upon the Table after Dinner. Add to this, that I frequently
overheard the Servants mention me by the Name of the crazed Gentleman,
the Gentleman a little touched, the mad
Londoner, and the like. This
made me think it high Time for me to shift my Quarters, which I
resolved to do the first handsome Opportunity; and was confirmed in
this Resolution by a young Lady in the Neighbourhood who frequently
visited us, and who one Day, after having heard all the fine Things I
was able to say, was pleased with a scornful Smile to bid me go to
sleep.
'The first Minute I got to my Lodgings in Town I set Pen to Paper to
de
Sir e your Opinion, whether, upon the Evidence before you, I am mad
or not. I can bring Certificates that I behave my self soberly before
Company, and I hope there is at least some Merit in withdrawing to be
mad. Look you,
Sir , I am contented to be esteemed a little touched, as
they phrase it, but should be sorry to be madder than my Neighbours;
therefore, pray let me be as much in my Senses as you can afford. I
know I could bring your self as an Instance of a Man who has confessed
talking to himself; but yours is a particular Case, and cannot justify
me, who have not kept Silence any Part of my Life. What if I should
own my self in Love? You know Lovers are always allowed the Comfort of
Soliloquy.—But I will say no more upon this Subject, because I have
long since observed, the ready Way to be thought Mad is to contend
that you are not so; as we generally conclude that Man drunk, who
takes Pains to be thought sober. I will therefore leave my self to
your Determination; but am the more de
Sir ous to be thought in my
Senses, that it may be no Discredit to you when I assure you that I
have always been very much
Your Admirer.
P.S. If I must be mad, I deSir e the young Lady may believe it is for
her.
The humble Petition of John a Nokes
and John a Stiles,
Sheweth.
'That your Petitioners have had Causes depending in
Westminster-Hall
above five hundred Years, and that we despair of ever seeing them
brought to an Issue: That your Petitioners have not been involved in
these Law Suits, out of any litigious Temper of their own, but by the
Instigation of contentious Persons; that the young Lawyers in our Inns
of Court are continually setting us together by the Ears, and think
they do us no Hurt, because they plead for us without a Fee; That many
of the Gentlemen of the Robe have no other Clients in the World
besides us two; That when they have nothing else to do, they make us
Plaintiffs and Defendants, tho' they were never retained by either of
us; That they traduce, condemn, or acquit us, without any manner of
Regard to our Reputations and good Names in the World. Your
Petitioners therefore (being thereunto encouraged by the favourable
Reception which you lately gave to our Kinsman
Blank) do humbly
pray, that you will put an End to the Controversies which have been so
long depending between us your said Petitioners, and that our Enmity
may not endure from Generation to Generation; it being our Resolution
to live hereafter as it becometh Men of peaceable Dispositions.
And your Petitioners (as in Duty bound) shall ever Pray, &c.
Contents
—Eque feris humana in corpora transit,
Inque feras Noster—
Ovid.
translation
There has been very great Reason, on several Accounts, for the learned
World to endeavour at settling what it was that might be said to compose
personal Identity.
Mr.
Lock
, after having premised that the Word
Person
properly
signifies a thinking intelligent Being that has Reason and Reflection,
and can consider it self as it self; concludes That it is Consciousness
alone, and not an Identity of Substance, which makes this personal
Identity of Sameness. Had I the same Consciousness (says that Author)
that I saw the Ark and
Noah's
Flood, as that I saw an Overflowing of
the
Thames
last Winter; or as that I now write; I could no more doubt
that I who write this now, that saw the
Thames
overflow last Winter,
and that viewed the Flood at the general Deluge, was the same
Self
,
place that
Self
in what Substance you please, than that I who write
this am the same
My self
now whilst I write, (whether I consist of all
the same Substance material or immaterial or no) that I was Yesterday;
For as to this Point of being the same
Self
, it matters not whether
this present
Self
be made up of the same or other Substances.
I was mightily pleased with a Story in some Measure applicable to this
Piece of Philosophy, which I read the other Day in the
Persian Tales
,
as they are lately very well translated by Mr.
Philips
; and with an
Abridgement whereof I shall here present my Readers.
I shall only premise that these Stories are writ after the Eastern
Manner, but somewhat more correct.
'
Fadlallah
, a Prince of great Virtues, succeeded his Father
Bin-Ortoc
, in the Kingdom of
Mousel
. He reigned over his faithful
Subjects for some time, and lived in great Happiness with his beauteous
Consort Queen
Zemroude
; when there appeared at his Court a young
Dervis
of so lively and entertaining a Turn of Wit, as won upon the
Affections of every one he conversed with. His Reputation grew so fast
every Day, that it at last raised a Curiosity in the Prince himself to
see and talk with him. He did so, and far from finding that common Fame
had flatter'd him, he was soon convinced that every thing he had heard
of him fell short of the Truth.
'
Fadlallah
immediately lost all Manner of Relish for the Conversation
of other Men; and as he was every Day more and more satisfied of the
Abilities of this Stranger, offered him the first Posts in his Kingdom.
The young
Dervis
, after having thanked him with a very singular
Modesty, de
Sir