L.
[Footnote 1: Metaphor,]
[Footnote 2: that]
[Footnote 3: As the Roderigo whose money Iago used.]
[Footnote 4: Thomas Sternhold who joined Hopkins, Norton, and others in translation of the Psalms, was groom of the robes to Henry VIII. and Edward VI.]
L.
No. 206. Friday, October 26, 1711. Steele.
Quanto quisque sibi plura negaverit, A Diis plura feret--
Hor.
There is a Call upon Mankind to value and esteem those who set a moderate Price upon their own Merit; and Self-denial is frequently attended with unexpected Blessings, which in the End abundantly recompense such Losses as the Modest seem to suffer in the ordinary Occurrences of Life. The Curious tell us, a Determination in our Favour or to our Disadvantage is made upon our first Appearance, even before they know any thing of our Characters, but from the Intimations Men gather from our Aspect. A Man, they say, wears the Picture of his Mind in his Countenance; and one Man"s Eyes are Spectacles to his who looks at him to read his Heart. But tho that Way of raising an Opinion of those we behold in Publick is very fallacious, certain it is, that those, who by their Words and Actions take as much upon themselves, as they can but barely demand in the strict Scrutiny of their Deserts, will find their Account lessen every Day. A modest Man preserves his Character, as a frugal Man does his Fortune; if either of them live to the Height of either, one will find Losses, the other Errors, which he has not Stock by him to make up. It were therefore a just Rule, to keep your Desires, your Words and Actions, within the Regard you observe your Friends have for you; and never, if it were in a Man"s Power, to take as much as he possibly might either in Preferment or Reputation. My Walks have lately been among the mercantile Part of the World; and one gets Phrases naturally from those with whom one converses: I say then, he that in his Air, his Treatment of others, or an habitual Arrogance to himself, gives himself Credit for the least Article of more Wit, Wisdom, Goodness, or Valour than he can possibly produce if he is called upon, will find the World break in upon him, and consider him as one who has cheated them of all the Esteem they had before allowed him. This brings a Commission of Bankruptcy upon him; and he that might have gone on to his Lifes End in a prosperous Way, by aiming at more than he should, is no longer Proprietor of what he really had before, but his Pretensions fare as all Things do which are torn instead of being divided.
There is no one living would deny _Cinna_ the Applause of an agreeable and facetious Wit; or could possibly pretend that there is not something inimitably unforced and diverting in his Manner of delivering all his Sentiments in Conversation, if he were able to conceal the strong Desire of Applause which he betrays in every Syllable he utters. But they who converse with him, see that all the Civilities they could do to him, or the kind Things they could say to him, would fall short of what he expects; and therefore instead of shewing him the Esteem they have for his Merit, their Reflections turn only upon that they observe he has of it himself.
If you go among the Women, and behold _Gloriana_ trip into a Room with that theatrical Ostentation of her Charms, _Mirtilla_ with that soft Regularity in her Motion, _Chloe_ with such an indifferent Familiarity, _Corinna_ with such a fond Approach, and _Roxana_ with such a Demand of Respect in the great Gravity of her Entrance; you find all the s.e.x, who understand themselves and act naturally, wait only for their Absence, to tell you that all these Ladies would impose themselves upon you; and each of them carry in their Behaviour a Consciousness of so much more than they should pretend to, that they lose what would otherwise be given them.
I remember the last time I saw _Macbeth_, I was wonderfully taken with the Skill of the Poet, in making the Murderer form Fears to himself from the Moderation of the Prince whose Life he was going to take away. He says of the King, _He bore his Faculties so meekly_; and justly inferred from thence, That all divine and human Power would join to avenge his Death, who had made such an abstinent Use of Dominion. All that is in a Man"s Power to do to advance his own Pomp and Glory, and forbears, is so much laid up against the Day of Distress; and Pity will always be his Portion in Adversity, who acted with Gentleness in Prosperity.
The great Officer who foregoes the Advantages he might take to himself, and renounces all prudential Regards to his own Person in Danger, has so far the Merit of a Volunteer; and all his Honours and Glories are unenvied, for sharing the common Fate with the same Frankness as they do who have no such endearing Circ.u.mstances to part with. But if there were no such Considerations as the good Effect which Self-denial has upon the Sense of other Men towards us, it is of all Qualities the most desirable for the agreeable Disposition in which it places our own Minds. I cannot tell what better to say of it, than that it is the very Contrary of Ambition; and that Modesty allays all those Pa.s.sions and Inquietudes to which that Vice exposes us. He that is moderate in his Wishes from Reason and Choice, and not resigned from Sourness, Distaste, or Disappointment, doubles all the Pleasures of his Life. The Air, the Season, a [Sun-shiny [1]] Day, or a fair Prospect, are Instances of Happiness, and that which he enjoys in common with all the World, (by his Exemption from the Enchantments by which all the World are bewitched) are to him uncommon Benefits and new Acquisitions. Health is not eaten up with Care, nor Pleasure interrupted by Envy. It is not to him of any Consequence what this Man is famed for, or for what the other is preferred. He knows there is in such a Place an uninterrupted Walk; he can meet in such a Company an agreeable Conversation: He has no Emulation, he is no Man"s Rival, but every Man"s Well-wisher; can look at a prosperous Man, with a Pleasure in reflecting that he hopes he is as happy as himself; and has his Mind and his Fortune (as far as Prudence will allow) open to the Unhappy and to the Stranger.
_Lucceius_ has Learning, Wit, Humour, Eloquence, but no ambitious Prospects to pursue with these Advantages; therefore to the ordinary World he is perhaps thought to want Spirit, but known among his Friends to have a Mind of the most consummate Greatness. He wants no Man"s Admiration, is in no Need of Pomp. His Cloaths please him if they are fashionable and warm; his Companions are agreeable if they are civil and well-natured. There is with him no Occasion for Superfluity at Meals, for Jollity in Company, in a word, for any thing extraordinary to administer Delight to him. Want of Prejudice and Command of Appet.i.te are the Companions which make his Journey of Life so easy, that he in all Places meets with more Wit, more good Cheer and more good Humour, than is necessary to make him enjoy himself with Pleasure and Satisfaction.
[Footnote 1: [Sun-shine], and in the first reprint.]
T.
No. 207. Sat.u.r.day, October 27, 1711. Addison.
Omnibus in terris, quoe sunt a Gadibus usque Auroram et Gangem, pauci dignoscere possunt Vera bona, atque illis multum diversa, remota Erroris nebula--
Juv.
In my last _Sat.u.r.days_ Paper I laid down some Thoughts upon Devotion in general, and shall here shew what were the Notions of the most refined Heathens on this Subject, as they are represented in _Plato"s_ Dialogue upon Prayer, ent.i.tled, _Alcibiades the Second_, which doubtless gave Occasion to _Juvenal"s_ tenth Satire, and to the second Satire of _Persius_; as the last of these Authors has almost transcribed the preceding Dialogue, ent.i.tled _Alcibiades the First_, in his Fourth Satire.
The Speakers in this Dialogue upon Prayer, are _Socrates_ and _Alcibiades_; and the Substance of it (when drawn together out of the Intricacies and Digressions) as follows.
_Socrates_ meeting his Pupil _Alcibiades_, as he was going to his Devotions, and observing his Eyes to be fixed upon the Earth with great Seriousness and Attention, tells him, that he had reason to be thoughtful on that Occasion, since it was possible for a Man to bring down Evils upon himself by his own Prayers, and that those things, which the G.o.ds send him in Answer to his Pet.i.tions, might turn to his Destruction: This, says he, may not only happen when a Man prays for what he knows is mischievous in its own Nature, as _OEdipus_ implored the G.o.ds to sow Dissension between his Sons; but when he prays for what he believes would be for his Good, and against what he believes would be to his Detriment. This the Philosopher shews must necessarily happen among us, since most Men are blinded with Ignorance, Prejudice, or Pa.s.sion, which hinder them from seeing such things as are really beneficial to them. For an Instance, he asks _Alcibiades_, Whether he would not be thoroughly pleased and satisfied if that G.o.d, to whom he was going to address himself, should promise to make him the Sovereign of the whole Earth? _Alcibiades_ answers, That he should doubtless look upon such a Promise as the greatest Favour that he could bestow upon him. _Socrates_ then asks him, If after [receiving [1]] this great Favour he would be content[ed] to lose his Life? or if he would receive it though he was sure he should make an ill Use of it? To both which Questions _Alcibiades_ answers in the Negative. Socrates then shews him, from the Examples of others, how these might very probably be the Effects of such a Blessing. He then adds, That other reputed Pieces of Good-fortune, as that of having a Son, or procuring the highest Post in a Government, are subject to the like fatal Consequences; which nevertheless, says he, Men ardently desire, and would not fail to pray for, if they thought their Prayers might be effectual for the obtaining of them. Having established this great Point, That all the most apparent Blessings in this Life are obnoxious to such dreadful Consequences, and that no Man knows what in its Events would prove to him a Blessing or a Curse, he teaches _Alcibiades_ after what manner he ought to pray.
In the first Place, he recommends to him, as the Model of his Devotions, a short Prayer, which a _Greek_ Poet composed for the Use of his Friends, in the following Words; _O_ Jupiter, _give us those Things which are good for us, whether they are such Things as we pray for, or such Things as we do not pray for: and remove from us those Things which are hurtful, though they are such Things as we pray for._
In the second Place, that his Disciple may ask such Things as are expedient for him, he shews him, that it is absolutely necessary to apply himself to the Study of true Wisdom, and to the Knowledge of that which is his chief Good, and the most suitable to the Excellency of his Nature.
In the third and last Place he informs him, that the best Method he could make use of to draw down Blessings upon himself, and to render his Prayers acceptable, would be to live in a constant Practice of his Duty towards the G.o.ds, and towards Men. Under this Head he very much recommends a Form of Prayer the _Lacedemonians_ made use of, in which they pet.i.tion the G.o.ds, _to give them all good Things so long as they were virtuous_. Under this Head likewise he gives a very remarkable Account of an Oracle to the following Purpose.
When the _Athenians_ in the War with the _Lacedemonians_ received many Defeats both by Sea and Land, they sent a Message to the Oracle of _Jupiter Ammon_, to ask the Reason why they who erected so many Temples to the G.o.ds, and adorned them with such costly Offerings; why they who had inst.i.tuted so many Festivals, and accompanied them with such Pomps and Ceremonies; in short, why they who had slain so many Hecatombs at their Altars, should be less successful than the _Lacedemonians_, who fell so short of them in all these Particulars. To this, says he, the Oracle made the following Reply; _I am better pleased with the Prayer of the_ Lacedemonians, _than with all the Oblations of the_ Greeks. As this Prayer implied and encouraged Virtue in those who made it, the Philosopher proceeds to shew how the most vicious Man might be devout, so far as Victims could make him, but that his Offerings were regarded by the G.o.ds as Bribes, and his Pet.i.tions as Blasphemies. He likewise quotes on this Occasion two Verses out of _Homer_, [2] in which the Poet says, That the Scent of the _Trojan_ Sacrifices was carried up to Heaven by the Winds; but that it was not acceptable to the G.o.ds, who were displeased with _Priam_ and all his People.
The Conclusion of this Dialogue is very remarkable. _Socrates_ having deterred _Alcibiades_ from the Prayers and Sacrifice which he was going to offer, by setting forth the above-mentioned Difficulties of performing that Duty as he ought, adds these Words, _We must therefore wait till such Time as we may learn how we ought to behave ourselves towards the G.o.ds, and towards Men_. But when will that Time come, says _Alcibiades_, and who is it that will instruct us? For I would fain see this Man, whoever he is. It is one, says _Socrates_, who takes care of you; but as _Homer_ tells us, [3] that _Minerva_ removed the Mist from _Diomedes_ his Eyes, that he might plainly discover both G.o.ds and Men; so the Darkness that hangs upon your Mind must be removed before you are able to discern what is Good and what is Evil. Let him remove from my Mind, says _Alcibiades_, the Darkness, and what else he pleases, I am determined to refuse nothing he shall order me, whoever he is, so that I may become the better Man by it. The remaining Part of this Dialogue is very obscure: There is something in it that would make us think _Socrates_ hinted at himself, when he spoke of this Divine Teacher who was to come into the World, did not he own that he himself was in this respect as much at a Loss, and in as great Distress as the rest of Mankind.
Some learned Men look upon this Conclusion as a Prediction of our Saviour, or at least that Socrates, like the High-Priest, [4] prophesied unknowingly, and pointed at that Divine Teacher who was to come into the World some Ages after him. However that may be, we find that this great Philosopher saw, by the Light of Reason, that it was suitable to the Goodness of the Divine Nature, to send a Person into the World who should instruct Mankind in the Duties of Religion, and, in particular, teach them how to Pray.
Whoever reads this Abstract of _Plato"s_ Discourse on Prayer, will, I believe, naturally make this Reflection, That the great Founder of our Religion, as well by his own Example, as in the Form of Prayer which he taught his Disciples, did not only keep up to those Rules which the Light of Nature had suggested to this great Philosopher, but instructed his Disciples in the whole Extent of this Duty, as well as of all others. He directed them to the proper Object of Adoration, and taught them, according to the third Rule above-mentioned, to apply themselves to him in their Closets, without Show or Ostentation, and to worship him in Spirit and in Truth. As the _Lacedemonians_ in their Form of Prayer implored the G.o.ds in general to give them all good things so long as they were virtuous, we ask in particular _that our Offences may be forgiven, as we forgive those of others_. If we look into the second Rule which _Socrates_ has prescribed, namely, That we should apply ourselves to the Knowledge of such Things as are best for us, this too is explain"d at large in the Doctrines of the Gospel, where we are taught in several Instances to regard those things as Curses, which appear as Blessings in the Eye of the World; and on the contrary, to esteem those things as Blessings, which to the Generality of Mankind appear as Curses. Thus in the Form which is prescribed to us we only pray for that Happiness which is our chief Good, and the great End of our Existence, when we pet.i.tion the Supreme Being for _the coming of his Kingdom, being solicitous for no other temporal Blessings but our daily Sustenance_. On the other side, We pray against nothing but Sin, and against _Evil_ in general, leaving it with Omniscience to determine what is really such. If we look into the first of _Socrates_ his Rules of Prayer, in which he recommends the above-mentioned Form of the ancient Poet, we find that Form not only comprehended, but very much improved in the Pet.i.tion, wherein we pray to the Supreme Being that _his Will may be done:_ which is of the same Force with that Form which our Saviour used, when he prayed against the most painful and most ignominious of Deaths, _Nevertheless not my Will, but thine be done_. This comprehensive Pet.i.tion is the most humble, as well as the most prudent, that can be offered up from the Creature to his Creator, as it supposes the Supreme Being wills nothing but what is for our Good, and that he knows better than ourselves what is so.
L.