Milton, too, though a man of many trials and sufferings, must have been a man of great cheerfulness and elasticity of nature. Though overtaken by blindness, deserted by friends, and fallen upon evil days--"darkness before and danger"s voice behind"--yet did he not bate heart or hope, but "still bore up and steered right onward."
Henry Fielding was a man borne down through life by debt, and difficulty, and bodily suffering; and yet Lady Mary Wortley Montague has said of him that, by virtue of his cheerful disposition, she was persuaded he "had known more happy moments than any person on earth."
Dr. Johnson, through all his trials and sufferings and hard fights with fortune, was a courageous and cheerful-natured man. He manfully made the best of life, and tried to be glad in it. Once, when a clergyman was complaining of the dulness of society in the country, saying "they only talk of runts" [17young cows], Johnson felt flattered by the observation of Mrs. Thrale"s mother, who said, "Sir, Dr. Johnson would learn to talk of runts"--meaning that he was a man who would make the most of his situation, whatever it was.
Johnson was of opinion that a man grew better as he grew older, and that his nature mellowed with age. This is certainly a much more cheerful view of human nature than that of Lord Chesterfield, who saw life through the eyes of a cynic, and held that "the heart never grows better by age: it only grows harder." But both sayings may be true according to the point from which life is viewed, and the temper by which a man is governed; for while the good, profiting by experience, and disciplining themselves by self-control, will grow better, the ill-conditioned, uninfluenced by experience, will only grow worse.
Sir Walter Scott was a man full of the milk of human kindness. Everybody loved him. He was never five minutes in a room ere the little pets of the family, whether dumb or lisping, had found out his kindness for all their generation. Scott related to Captain Basil Hall an incident of his boyhood which showed the tenderness of his nature. One day, a dog coming towards him, he took up a big stone, threw it, and hit the dog. The poor creature had strength enough left to crawl up to him and lick his feet, although he saw its leg was broken. The incident, he said, had given him the bitterest remorse in his after-life; but he added, "An early circ.u.mstance of that kind, properly reflected on, is calculated to have the best effect on one"s character throughout life."
"Give me an honest laugher," Scott would say; and he himself laughed the heart"s laugh. He had a kind word for everybody, and his kindness acted all round him like a contagion, dispelling the reserve and awe which his great name was calculated to inspire. "He"ll come here," said the keeper of the ruins of Melrose Abbey to Washington Irving--"he"ll come here some-times, wi" great folks in his company, and the first I"ll know of it is hearing his voice calling out, "Johnny! Johnny Bower!" And when I go out I"m sure to be greeted wi" a joke or a pleasant word. He"ll stand and crack and laugh wi" me, just like an auld wife; and to think that of a man that has SUCH AN AWFU" KNOWLEDGE O" HISTORY!"
Dr. Arnold was a man of the same hearty cordiality of manner--full of human sympathy. There was not a particle of affectation or pretence of condescension about him. "I never knew such a humble man as the doctor,"
said the parish clerk at Laleham; "he comes and shakes us by the hand as if he was one of us." "He used to come into my house," said an old woman near Fox How, "and talk to me as if I were a lady."
Sydney Smith was another ill.u.s.tration of the power of cheerfulness. He was ever ready to look on the bright side of things; the darkest cloud had to him its silver lining. Whether working as country curate, or as parish rector, he was always kind, laborious, patient, and exemplary; exhibiting in every sphere of life the spirit of a Christian, the kindness of a pastor, and the honour of a gentleman. In his leisure he employed his pen on the side of justice, freedom, education, toleration, emanc.i.p.ation; and his writings, though full of common-sense and bright humour, are never vulgar; nor did he ever pander to popularity or prejudice. His good spirits, thanks to his natural vivacity and stamina of const.i.tution, never forsook him; and in his old age, when borne down by disease, he wrote to a friend: "I have gout, asthma, and seven other maladies, but am otherwise very well." In one of the last letters he wrote to Lady Carlisle, he said: "If you hear of sixteen or eighteen pounds of flesh wanting an owner, they belong to me. I look as if a curate had been taken out of me."
Great men of science have for the most part been patient, laborious, cheerful-minded men. Such were Galileo, Descartes, Newton, and Laplace.
Euler the mathematician, one of the greatest of natural philosophers, was a distinguished instance. Towards the close of his life he became completely blind; but he went on writing as cheerfully as before, supplying the want of sight by various ingenious mechanical devices, and by the increased cultivation of his memory, which became exceedingly tenacious. His chief pleasure was in the society of his grandchildren, to whom he taught their little lessons in the intervals of his severer studies.
In like manner, Professor Robison of Edinburgh, the first editor of the "Encyclopaedia Britannica," when disabled from work by a lingering and painful disorder, found his chief pleasure in the society of his grandchild. "I am infinitely delighted," he wrote to James Watt, "with observing the growth of its little soul, and particularly with its numberless instincts, which formerly pa.s.sed unheeded. I thank the French theorists for more forcibly directing my attention to the finger of G.o.d, which I discern in every awkward movement and every wayward whim. They are all guardians of his life and growth and power. I regret indeed that I have not time to make infancy and the development of its powers my sole study."
One of the sorest trials of a man"s temper and patience was that which befell Abauzit, the natural philosopher, while residing at Geneva; resembling in many respects a similar calamity which occurred to Newton, and which he bore with equal resignation. Amongst other things, Abauzit devoted much study to the barometer and its variations, with the object of deducing the general laws which regulated atmospheric pressure.
During twenty-seven years he made numerous observations daily, recording them on sheets prepared for the purpose. One day, when a new servant was installed in the house, she immediately proceeded to display her zeal by "putting things to-rights." Abauzit"s study, amongst other rooms, was made tidy and set in order. When he entered it, he asked of the servant, "What have you done with the paper that was round the barometer?" "Oh, sir," was the reply, "it was so dirty that I burnt it, and put in its place this paper, which you will see is quite new." Abauzit crossed his arms, and after some moments of internal struggle, he said, in a tone of calmness and resignation: "You have destroyed the results of twenty-seven years labour; in future touch nothing whatever in this room."
The study of natural history more than that of any other branch of science, seems to be accompanied by unusual cheerfulness and equanimity of temper on the part of its votaries; the result of which is, that the life of naturalists is on the whole more prolonged than that of any other cla.s.s of men of science. A member of the Linnaean Society has informed us that of fourteen members who died in 1870, two were over ninety, five were over eighty, and two were over seventy. The average age of all the members who died in that year was seventy-five.
Adanson, the French botanist, was about seventy years old when the Revolution broke out, and amidst the shock he lost everything--his fortune, his places, and his gardens. But his patience, courage, and resignation never forsook him. He became reduced to the greatest straits, and even wanted food and clothing; yet his ardour of investigation remained the same. Once, when the Inst.i.tute invited him, as being one of its oldest members, to a.s.sist at a SEANCE, his answer was that he regretted he could not attend for want of shoes. "It was a touching sight," says Cuvier, "to see the poor old man, bent over the embers of a decaying fire, trying to trace characters with a feeble hand on the little bit of paper which he held, forgetting all the pains of life in some new idea in natural history, which came to him like some beneficent fairy to cheer him in his loneliness." The Directory eventually gave him a small pension, which Napoleon doubled; and at length, easeful death came to his relief in his seventy-ninth year. A clause in his will, as to the manner of his funeral, ill.u.s.trates the character of the man. He directed that a garland of flowers, provided by fifty-eight families whom he had established in life, should be the only decoration of his coffin--a slight but touching image of the more durable monument which he had erected for himself in his works.
Such are only a few instances, of the cheerful-working-ness of great men, which might, indeed, be multiplied to any extent. All large healthy natures are cheerful as well as hopeful. Their example is also contagious and diffusive, brightening and cheering all who come within reach of their influence. It was said of Sir John Malcolm, when he appeared in a saddened camp in India, that "it was like a gleam of sunlight,.... no man left him without a smile on his face. He was "boy Malcolm" still. It was impossible to resist the fascination of his genial presence." [173]
There was the same joyousness of nature about Edmund Burke. Once at a dinner at Sir Joshua Reynolds"s, when the conversation turned upon the suitability of liquors for particular temperaments, Johnson said, "Claret is for boys, port for men, and brandy for heroes." "Then," said Burke, "let me have claret: I love to be a boy, and to have the careless gaiety of boyish days." And so it is, that there are old young men, and young old men--some who are as joyous and cheerful as boys in their old age, and others who are as morose and cheerless as saddened old men while still in their boyhood.
In the presence of some priggish youths, we have heard a cheerful old man declare that, apparently, there would soon be nothing but "old boys"
left. Cheerfulness, being generous and genial, joyous and hearty, is never the characteristic of prigs. Goethe used to exclaim of goody-goody persons, "Oh! if they had but the heart to commit an absurdity!" This was when he thought they wanted heartiness and nature. "Pretty dolls!"
was his expression when speaking of them, and turning away.
The true basis of cheerfulness is love, hope, and patience. Love evokes love, and begets loving kindness. Love cherishes hopeful and generous thoughts of others. It is charitable, gentle, and truthful. It is a discerner of good. It turns to the brightest side of things, and its face is ever directed towards happiness. It sees "the glory in the gra.s.s, the sunshine on the flower." It encourages happy thoughts, and lives in an atmosphere of cheerfulness. It costs nothing, and yet is invaluable; for it blesses its possessor, and grows up in abundant happiness in the bosoms of others. Even its sorrows are linked with pleasures, and its very tears are sweet.
Bentham lays it down as a principle, that a man becomes rich in his own stock of pleasures in proportion to the amount he distributes to others.
His kindness will evoke kindness, and his happiness be increased by his own benevolence. "Kind words," he says, "cost no more than unkind ones.
Kind words produce kind actions, not only on the part of him to whom they are addressed, but on the part of him by whom they are employed; and this not incidentally only, but habitually, in virtue of the principle of a.s.sociation.".... "It may indeed happen, that the effort of beneficence may not benefit those for whom it was intended; but when wisely directed, it MUST benefit the person from whom it emanates. Good and friendly conduct may meet with an unworthy and ungrateful return; but the absence of grat.i.tude on the part of the receiver cannot destroy the self-approbation which recompenses the giver, and we may scatter the seeds of courtesy and kindliness around us at so little expense. Some of them will inevitably fall on good ground, and grow up into benevolence in the minds of others; and all of them will bear fruit of happiness in the bosom whence they spring. Once blest are all the virtues always; twice blest sometimes." [174]
The poet Rogers used to tell a story of a little girl, a great favourite with every one who knew her. Some one said to her, "Why does everybody love you so much?" She answered, "I think it is because I love everybody so much." This little story is capable of a very wide application; for our happiness as human beings, generally speaking, will be found to be very much in proportion to the number of things we love, and the number of things that love us. And the greatest worldly success, however honestly achieved, will contribute comparatively little to happiness, unless it be accompanied by a lively benevolence towards every human being.
Kindness is indeed a great power in the world. Leigh Hunt has truly said that "Power itself hath not one half the might of gentleness." Men are always best governed through their affections. There is a French proverb which says that, "LES HOMMES SE PRENNENT PAR LA DOUCEUR," and a coa.r.s.er English one, to the effect that "More wasps are caught by honey than by vinegar." "Every act of kindness," says Bentham, "is in fact an exercise of power, and a stock of friendship laid up; and why should not power exercise itself in the production of pleasure as of pain?"
Kindness does not consist in gifts, but in gentleness and generosity of spirit. Men may give their money which comes from the purse, and withhold their kindness which comes from the heart. The kindness that displays itself in giving money, does not amount to much, and often does quite as much harm as good; but the kindness of true sympathy, of thoughtful help, is never without beneficent results.
The good temper that displays itself in kindness must not be confounded with softness or silliness. In its best form, it is not a merely pa.s.sive but an active condition of being. It is not by any means indifferent, but largely sympathetic. It does not characterise the lowest and most gelatinous forms of human life, but those that are the most highly organized. True kindness cherishes and actively promotes all reasonable instrumentalities for doing practical good in its own time; and, looking into futurity, sees the same spirit working on for the eventual elevation and happiness of the race.
It is the kindly-dispositioned men who are the active men of the world, while the selfish and the sceptical, who have no love but for themselves, are its idlers. Buffon used to say, that he would give nothing for a young man who did not begin life with an enthusiasm of some sort. It showed that at least he had faith in something good, lofty, and generous, even if unattainable.
Egotism, scepticism, and selfishness are always miserable companions in life, and they are especially unnatural in youth. The egotist is next-door to a fanatic. Constantly occupied with self, he has no thought to spare for others. He refers to himself in all things, thinks of himself, and studies himself, until his own little self becomes his own little G.o.d.
Worst of all are the grumblers and growlers at fortune--who find that "whatever is is wrong," and will do nothing to set matters right--who declare all to be barren "from Dan even to Beersheba." These grumblers are invariably found the least efficient helpers in the school of life.
As the worst workmen are usually the readiest to "strike," so the least industrious members of society are the readiest to complain. The worst wheel of all is the one that creaks.
There is such a thing as the cherishing of discontent until the feeling becomes morbid. The jaundiced see everything about them yellow. The ill-conditioned think all things awry, and the whole world out-of-joint.
All is vanity and vexation of spirit. The little girl in PUNCH, who found her doll stuffed with bran, and forthwith declared everything to be hollow and wanted to "go into a nunnery," had her counterpart in real life. Many full-grown people are quite as morbidly unreasonable. There are those who may be said to "enjoy bad health;" they regard it as a sort of property. They can speak of "MY headache"--"MY backache," and so forth, until in course of time it becomes their most cherished possession. But perhaps it is the source to them of much coveted sympathy, without which they might find themselves of comparatively little importance in the world.
We have to be on our guard against small troubles, which, by encouraging, we are apt to magnify into great ones. Indeed, the chief source of worry in the world is not real but imaginary evil--small vexations and trivial afflictions. In the presence of a great sorrow, all petty troubles disappear; but we are too ready to take some cherished misery to our bosom, and to pet it there. Very often it is the child of our fancy; and, forgetful of the many means of happiness which lie within our reach, we indulge this spoilt child of ours until it masters us. We shut the door against cheerfulness, and surround ourselves with gloom. The habit gives a colouring to our life. We grow querulous, moody, and unsympathetic. Our conversation becomes full of regrets. We are harsh in our judgment of others. We are unsociable, and think everybody else is so. We make our breast a storehouse of pain, which we inflict upon ourselves as well as upon others.
This disposition is encouraged by selfishness: indeed, it is for the most part selfishness unmingled, without any admixture of sympathy or consideration for the feelings of those about us. It is simply wilfulness in the wrong direction. It is wilful, because it might be avoided. Let the necessitarians argue as they may, freedom of will and action is the possession of every man and woman. It is sometimes our glory, and very often it is our shame: all depends upon the manner in which it is used. We can choose to look at the bright side of things, or at the dark. We can follow good and eschew evil thoughts. We can be wrongheaded and wronghearted, or the reverse, as we ourselves determine.
The world will be to each one of us very much what we make it. The cheerful are its real possessors, for the world belongs to those who enjoy it.
It must, however, be admitted that there are cases beyond the reach of the moralist. Once, when a miserable-looking dyspeptic called upon a leading physician and laid his case before him, "Oh!" said the doctor, "you only want a good hearty laugh: go and see Grimaldi." "Alas!" said the miserable patient, "I am Grimaldi!" So, when Smollett, oppressed by disease, travelled over Europe in the hope of finding health, he saw everything through his own jaundiced eyes. "I"ll tell it," said Smellfungus, "to the world." "You had better tell it," said Sterne, "to your physician." The restless, anxious, dissatisfied temper, that is ever ready to run and meet care half-way, is fatal to all happiness and peace of mind. How often do we see men and women set themselves about as if with stiff bristles, so that one dare scarcely approach them without fear of being p.r.i.c.ked! For want of a little occasional command over one"s temper, an amount of misery is occasioned in society which is positively frightful. Thus enjoyment is turned into bitterness, and life becomes like a journey barefooted amongst thorns and briers and p.r.i.c.kles. "Though sometimes small evils," says Richard Sharp, "like invisible insects, inflict great pain, and a single hair may stop a vast machine, yet the chief secret of comfort lies in not suffering trifles to vex us; and in prudently cultivating an undergrowth of small pleasures, since very few great ones, alas! are let on long leases." [175]
St. Francis de Sales treats the same topic from the Christian"s point of view. "How carefully," he says, "we should cherish the little virtues which spring up at the foot of the Cross!" When the saint was asked, "What virtues do you mean?" he replied: "Humility, patience, meekness, benignity, bearing one another"s burden, condescension, softness of heart, cheerfulness, cordiality, compa.s.sion, forgiving injuries, simplicity, candour--all, in short of that sort of little virtues. They, like un.o.btrusive violets, love the shade; like them are sustained by dew; and though, like them, they make little show, they shed a sweet odour on all around." [176]
And again he said: "If you would fall into any extreme, let it be on the side of gentleness. The human mind is so constructed that it resists rigour, and yields to softness. A mild word quenches anger, as water quenches the rage of fire; and by benignity any soil may be rendered fruitful. Truth, uttered with courtesy, is heaping coals of fire on the head--or rather, throwing roses in the face. How can we resist a foe whose weapons are pearls and diamonds?" [177]
Meeting evils by antic.i.p.ation is not the way to overcome them. If we perpetually carry our burdens about with us, they will soon bear us down under their load. When evil comes, we must deal with it bravely and hopefully. What Perthes wrote to a young man, who seemed to him inclined to take trifles as well as sorrows too much to heart, was doubtless good advice: "Go forward with hope and confidence. This is the advice given thee by an old man, who has had a full share of the burden and heat of life"s day. We must ever stand upright, happen what may, and for this end we must cheerfully resign ourselves to the varied influences of this many-coloured life. You may call this levity, and you are partly right; for flowers and colours are but trifles light as air, but such levity is a const.i.tuent portion of our human nature, without which it would sink under the weight of time. While on earth we must still play with earth, and with that which blooms and fades upon its breast. The consciousness of this mortal life being but the way to a higher goal, by no means precludes our playing with it cheerfully; and, indeed, we must do so, otherwise our energy in action will entirely fail." [178]
Cheerfulness also accompanies patience, which is one of the main conditions of happiness and success in life. "He that will be served,"
says George Herbert, "must be patient." It was said of the cheerful and patient King Alfred, that "good fortune accompanied him like a gift of G.o.d." Marlborough"s expectant calmness was great, and a princ.i.p.al secret of his success as a general. "Patience will overcome all things," he wrote to G.o.dolphin, in 1702. In the midst of a great emergency, while baffled and opposed by his allies, he said, "Having done all that is possible, we should submit with patience."
Last and chiefest of blessings is Hope, the most common of possessions; for, as Thales the philosopher said, "Even those who have nothing else have hope." Hope is the great helper of the poor. It has even been styled "the poor man"s bread." It is also the sustainer and inspirer of great deeds. It is recorded of Alexander the Great, that when he succeeded to the throne of Macedon, he gave away amongst his friends the greater part of the estates which his father had left him; and when Perdiccas asked him what he reserved for himself, Alexander answered, "The greatest possession of all,--Hope!"
The pleasures of memory, however great, are stale compared with those of hope; for hope is the parent of all effort and endeavour; and "every gift of n.o.ble origin is breathed upon by Hope"s perpetual breath." It may be said to be the moral engine that moves the world, and keeps it in action; and at the end of all there stands before us what Robertson of Ellon styled "The Great Hope." "If it were not for Hope," said Byron, "where would the Future be?--in h.e.l.l! It is useless to say where the Present is, for most of us know; and as for the Past, WHAT predominates in memory?--Hope baffled. ERGO, in all human affairs it is Hope, Hope, Hope!" [179]
CHAPTER IX.--MANNER--ART.
"We must be gentle, now we are gentlemen."--SHAKSPEARE.
"Manners are not idle, but the fruit Of n.o.ble nature and of loyal mind."--TENNYSON.
"A beautiful behaviour is better than a beautiful form; it gives a higher pleasure than statues and pictures; it is the finest of the fine arts."--EMERSON.
"Manners are often too much neglected; they are most important to men, no less than to women.... Life is too short to get over a bad manner; besides, manners are the shadows of virtues."--THE REV. SIDNEY SMITH.
Manner is one of the princ.i.p.al external graces of character. It is the ornament of action, and often makes the commonest offices beautiful by the way in which it performs them. It is a happy way of doing things, adorning even the smallest details of life, and contributing to render it, as a whole, agreeable and pleasant.