Our Superiors are guided by Intuition, and our Inferiors by Instinct. In respect of our Wills, we fall into Crimes and recover out of them, are amiable or odious in the Eyes of our great Judge, and pa.s.s our whole Life in offending and asking Pardon. On the contrary, the Beings underneath us are not capable of sinning, nor those above us of repenting. The one is out of the Possibilities of Duty, and the other fixed in an eternal Course of Sin, or an eternal Course of Virtue.
There is scarce a State of Life, or Stage in it which does not produce Changes and Revolutions in the Mind of Man. Our Schemes of Thought in Infancy are lost in those of Youth; these too take a different Turn in Manhood, till old Age often leads us back into our former Infancy. A new t.i.tle or an unexpected Success throws us out of ourselves, and in a manner destroys our Ident.i.ty. A cloudy Day, or a little Sunshine, have as great an Influence on many Const.i.tutions, as the most real Blessings or Misfortunes. A Dream varies our Being, and changes our Condition while it lasts; and every Pa.s.sion, not to mention Health and Sickness, and the greater Alterations in Body and Mind, makes us appear almost different Creatures. If a Man is so distinguished among other Beings by this Infirmity, what can we think of such as make themselves remarkable for it even among their own Species? It is a very trifling Character to be one of the most variable Beings of the most variable Kind, especially if we consider that He who is the great Standard of Perfection has in him no Shadow of Change, but is the same Yesterday, To-day, and for ever.
As this Mutability of Temper and Inconsistency with our selves is the greatest Weakness of human Nature, so it makes the Person who is remarkable for it in a very particular Manner more ridiculous than any other Infirmity whatsoever, as it sets him in a greater Variety of foolish Lights, and distinguishes him from himself by an Opposition of party-coloured Characters. The most humourous Character in _Horace_ is founded upon this Unevenness of Temper and Irregularity of Conduct.
"... Sardus habebat Ille Tigellius hoc: Caesar qui cogere posset Si peteret per amicitiam patris, atque suam, non Quidquam proficeret: Si collibuisset, ab ovo Usque ad mala citaret, Io Bacche, mod summa Voce, mod hac, resonat quae; chordis quatuor ima.
Nil aequale homini fuit illi: Saepe velut qui Currebat fugiens hostem: Persaepe velut qui Junonis sacra ferret: Habebat saepe ducentos, Saepe decem servos: Mod reges atque tetrarchas, Omnia magna loquens: Mod sit mihi mensa tripes, et Concha salis puri, et toga, quae defendere frigus, Quamvis cra.s.sa, queat. Decies centena dedisses Huic parco paucis contento, quinque diebus Nil erat in loculis. Noctes vigilabat ad ipsum Mane: Diem totam stertebat. Nil fuit unquam Sic impar sibi ..."
Hor. "Sat. 3", Lib. 1.
Instead of translating this Pa.s.sage in _Horace_, I shall entertain my _English_ Reader with the Description of a Parallel Character, that is wonderfully well finished by Mr. _Dryden_ [3], and raised upon the same Foundation.
"In the first Rank of these did_ Zimri _stand: A Man so various, that he seem"d to be Not one, but all Mankind"s Epitome.
Stiff in Opinions, always in the wrong; Was ev"ry thing by Starts, and nothing long; But, in the Course of one revolving Moon, Was Chemist, Fidler, Statesman, and Buffoon: Then all for Women, Painting, Rhiming, Drinking: Besides ten thousand Freaks that dy"d in thinking.
Blest Madman, who cou"d ev"ry flour employ, With something New to wish, or to enjoy!"
C.
[Footnote 1: that]
[Footnote 2: Honour]
[Footnote 3: In his "Absalom and Achitophel." The character of Villiers, Duke of Buckingham.]
No. 163 Thursday, Sept. 6, 1711 Addison
"... Si quid ego adjuero, curamve leva.s.so, Quae nunc te coquit, et versat sub pectore fixa, Ecquid erit pretii?"
Enn. ap. Tullium.
Enquiries after Happiness, and Rules for attaining it, are not so necessary and useful to Mankind as the Arts of Consolation, and supporting [ones [1]] self under Affliction. The utmost we can hope for in this World is Contentment; if we aim at any thing higher, we shall meet with nothing but Grief and Disappointments. A Man should direct all his Studies and Endeavours at making himself easie now, and happy hereafter.
The Truth of it is, if all the Happiness that is dispersed through the whole Race of Mankind in this World were drawn together, and put into the Possession of any single Man, it would not make a very happy Being.
Though on the contrary, if the Miseries of the whole Species were fixed in a single Person, they would make a very miserable one.
I am engaged in this Subject by the following Letter, which, though subscribed by a fict.i.tious Name, I have reason to believe is not Imaginary.
_Mr_. SPECTATOR, [2]
"I am one of your Disciples, and endeavour to live up to your Rules, which I hope will incline you to pity my Condition: I shall open it to you in a very few Words. About three Years since a Gentleman, whom, I am sure, you yourself would have approved, made his Addresses to me.
He had every thing to recommend him but an Estate, so that my Friends, who all of them applauded his Person, would not for the sake of both of us favour his Pa.s.sion. For my own part, I resigned my self up entirely to the Direction of those who knew the World much better than my self, but still lived in hopes that some Juncture or other would make me happy in the Man, whom, in my Heart, I preferred to all the World; being determined if I could not have him, to have no Body else.
About three Months ago I received a Letter from him, acquainting me, that by the Death of an Uncle he had a considerable Estate left him, which he said was welcome to him upon no other Account, but as he hoped it would remove all Difficulties that lay in the Way to our mutual Happiness. You may well suppose, Sir, with how much Joy I received this Letter, which was followed by several others filled with those Expressions of Love and Joy, which I verily believe no Body felt more sincerely, nor knew better how to describe than the Gentleman I am speaking of. But Sir, how shall I be able to tell it you! by the last Week"s Post I received a letter from an intimate Friend of this unhappy Gentleman, acquainting me, that as he had just settled his Affairs, and was preparing for his Journey, he fell sick of a Fever and died. It is impossible to express to you the Distress I am in upon this Occasion. I can only have Recourse to my Devotions; and to the reading of good Books for my Consolation; and as I always take a particular Delight in those frequent Advices and Admonitions which you give to the Publick, it would be a very great piece of Charity in you to lend me your a.s.sistance in this Conjuncture. If after the reading of this Letter you find your self in a Humour, rather to Rally and Ridicule, than to Comfort me, I desire you would throw it into the Fire, and think no more of it; but if you are touched with my Misfortune, which is greater than I know how to bear, your Counsels may very much Support, and will infinitely Oblige the afflicted _LEONORA_."
A Disappointment in Love is more hard to get over than any other; the Pa.s.sion itself so softens and subdues the Heart, that it disables it from struggling or bearing up against the Woes and Distresses which befal it. The Mind meets with other Misfortunes in her whole Strength; she stands collected within her self, and sustains the Shock with all the Force [which [3]] is natural to her; but a Heart in Love has its Foundations sapped, and immediately sinks under the Weight of Accidents that are disagreeable to its Favourite Pa.s.sion.
In Afflictions Men generally draw their Consolations out of Books of Morality, which indeed are of great use to fortifie and strengthen the Mind against the Impressions of Sorrow. Monsieur St. _Evremont_, who does not approve of this Method, recommends Authors [who [4]] are apt to stir up Mirth in the Mind of the Readers, and fancies _Don Quixote_ can give more Relief to an heavy Heart than _Plutarch_ or _Seneca_, as it is much easier to divert Grief than to conquer it. This doubtless may have its Effects on some Tempers. I should rather have recourse to Authors of a quite contrary kind, that give us Instances of Calamities and Misfortunes, and shew Human Nature in its greatest Distresses.
If the Affliction we groan under be very heavy, we shall find some Consolation in the Society of as great Sufferers as our selves, especially when we find our Companions Men of Virtue and Merit. If our Afflictions are light, we shall be comforted by the Comparison we make between our selves and our Fellow Sufferers. A Loss at Sea, a Fit of Sickness, or the Death of a Friend, are such Trifles when we consider whole Kingdoms laid in Ashes, Families put to the Sword, Wretches shut up in Dungeons, and the like Calamities of Mankind, that we are out of Countenance for our own Weakness, if we sink under such little Stroaks of Fortune.
Let the Disconsolate _Leonora_ consider, that at the very time in which she languishes for the Loss of her deceased Lover, there are Persons in several Parts of the World just perishing in a Shipwreck; others crying out for Mercy in the Terrors of a Death-bed Repentance; others lying under the Tortures of an Infamous Execution, or the like dreadful Calamities; and she will find her Sorrows vanish at the Appearance of those which are so much greater and more astonishing.
I would further propose to the Consideration of my afflicted Disciple, that possibly what she now looks upon as the greatest Misfortune, is not really such in it self. For my own part, I question not but our Souls in a separate State will look back on their Lives in quite another View, than what they had of them in the Body; and that what they now consider as Misfortunes and Disappointments, will very often appear to have been Escapes and Blessings.
The Mind that hath any Cast towards Devotion, naturally flies to it in its Afflictions.
Whon I was in _France_ I heard a very remarkable Story of two Lovers, which I shall relate at length in my to-Morrow"s Paper, not only because the Circ.u.mstances of it are extraordinary, but because it may serve as an Ill.u.s.tration to all that can be said on this last Head, and shew the Power of Religion in abating that particular Anguish which seems to lie so heavy on _Leonora_. The Story was told me by a Priest, as I travelled with him in a Stage-Coach. I shall give it my Reader as well as I can remember, in his own Words, after having premised, that if Consolations may be drawn from a wrong Religion and a misguided Devotion, they cannot but flow much more naturally from those which are founded upon Reason, and established in good Sense.
L.
[Footnote 1: one]
[Footnote 2: This letter is by Miss Shepheard, the "Parthenia" of No.
140.]
[Footnote 3: that]
[Footnote 4: that]