C.
No. 447. Sat.u.r.day, August 2, 1712. Addison.
[Greek: Phaem polychroniaen meletaen emmenai, phile ka dae Tautaen anthropoisi teleutosan physin einai.]
There is not a Common Saying which has a better turn of Sense in it, than what we often hear in the Mouths of the Vulgar, that Custom is a second Nature. It is indeed able to form the Man anew, and to give him Inclinations and Capacities altogether different from those he was born with. Dr._ Plot_, in his History of _Staffordshire_, [1] tells us of an Ideot that chancing to live within the Sound of a Clock, and always amusing himself with counting the Hour of the Day whenever the Clock struck, the Clock being spoiled by some Accident, the Ideot continued to strike and count the Hour without the help of it, in the same manner as he had done when it was entire. Though I dare not vouch for the Truth of this Story, it is very certain that Custom has a Mechanical Effect upon the Body, at the same time that it has a very extraordinary Influence upon the Mind.
I shall in this Paper consider one very remarkable Effect which Custom has upon Human Nature; and which, if rightly observed, may lead us into very useful Rules of Life. What I shall here take notice of in Custom, is its wonderful Efficacy in making every thing pleasant to us. A Person who is addicted to Play or Gaming, though he took but little delight in it at first, by degrees contracts so strong an Inclination towards it, and gives himself up so entirely to it, that it seems the only End of his Being. The Love of a retired or busie Life will grow upon a Man insensibly, as he is conversant in the one or the other, till he is utterly unqualified for relishing that to which he has been for some time disused. Nay, a Man may Smoak, or Drink, or take Snuff, till he is unable to pa.s.s away his Time without it; not to mention our Delight in any particular Study, Art, or Science, rises and improves in Proportion to the Application which we bestow upon it. Thus what was at first an Exercise, becomes at length an Entertainment. Our Employments are changed into our Diversions. The Mind grows fond of those Actions she is accustomed to, and is drawn with Reluctancy from those Paths in which she has been used to walk.
Not only such Actions as were at first Indifferent to us, but even such as were Painful, will by Custom and Practice become pleasant. Sir _Francis Bacon_ observes in his Natural Philosophy, that our Taste is never pleased better, than with those things which at first created a Disgust in it. He gives particular Instances of Claret, Coffee, and other Liquors, which the palate seldom approves upon the first Taste; but when it has once got a Relish of them, generally retains it for Life. The Mind is const.i.tuted after the same manner, and after having habituated her self to any particular Exercise or Employment, not only loses her first Aversion towards it, but conceives a certain Fondness and Affection for it. I have heard one of the greatest Genius"s this Age has produced, [2] who had been trained up in all the Polite Studies of Antiquity a.s.sure me, upon his being obliged to search into several Rolls and Records, that notwithstanding such an Employment was at first very dry and irksome to him, he at last took an incredible Pleasure in it, and preferred it even to the reading of _Virgil_ or _Cicero_. The Reader will observe, that I have not here considered Custom as it makes things easie, but as it renders them delightful; and though others have often made the same Reflections, it is possible they may not have drawn those Uses from it, with which I intend to fill the remaining Part of this Paper.
If we consider attentively this Property of Human Nature, it may instruct us in very fine Moralities. In the first place, I would have no Man discouraged with that kind of Life or Series of Action, in which the Choice of others, or his own Necessities, may have engaged him. It may perhaps be very disagreeable to him at first; but Use and Application will certainly render it not only less painful, but pleasing and satisfactory.
In the second place I would recommend to every one that admirable Precept which _Pythagoras_ [3] is said to have given to his Disciples, and which that Philosopher must have drawn from the Observation I have enlarged upon. _Optimum vitae genus eligito, nam consuetudo faciet jucundissimum_, Pitch upon that Course of Life which is the most Excellent, and Custom will render it the most Delightful. Men, whose Circ.u.mstances will permit them to chuse their own Way of Life, are inexcusable if they do not pursue that which their Judgment tells them is the most laudable. The Voice of Reason is more to be regarded than the Bent of any present Inclination, since by the Rule above mentioned, Inclination will at length come over to Reason, though we can never force Reason to comply with Inclination.
In the third place, this Observation may teach the most sensual and irreligious Man, to overlook those Hardships and Difficulties which are apt to discourage him from the Prosecution of a Virtuous Life. _The G.o.ds_, said _Hesiod_, [4] _have placed Labour before Virtue, the Way to her is at first rough and difficult, but grows more smooth and easier the further you advance in it_. The Man who proceeds in it, with Steadiness and Resolution, will in a little time find that _her Ways are Ways of Pleasantness, and that all her Paths are Peace_.
To enforce this Consideration, we may further observe that the Practice of Religion will not only be attended with that Pleasure, which naturally accompanies those Actions to which we are habituated, but with those Supernumerary Joys of Heart, that rise from the Consciousness of such a Pleasure, from the Satisfaction of acting up to the Dictates of Reason, and from the Prospect of an happy Immortality.
In the fourth place, we may learn from this Observation which we have made on the Mind of Man, to take particular Care, when we are once settled in a regular Course of Life, how we too frequently indulge our selves in any of the most innocent Diversions and Entertainments, since the Mind may insensibly fall off from the Relish of virtuous Actions, and, by degrees, exchange that Pleasure which it takes in the Performance of its Duty, for Delights of a much more inferior and unprofitable Nature.
The last Use which I shall make of this remarkable Property in Human Nature, of being delighted with those Actions to which it is accustomed, is to shew how absolutely necessary it is for us to gain Habits of Virtue in this Life, if we would enjoy the Pleasures of the next. The State of Bliss we call Heaven will not be capable of affecting those Minds, which are not thus qualified for it; we must, in this World, gain a Relish of Truth and Virtue, if we would be able to taste that Knowledge and Perfection, which are to make us happy in the next. The Seeds of those spiritual Joys and Raptures, which are to rise up and Flourish in the Soul to all Eternity, must be planted in her, during this her present State of Probation. In short, Heaven is not to be looked upon only as the Reward, but as the natural Effect of a religious Life.
On the other hand, those evil Spirits, who, by long Custom, have contracted in the Body Habits of l.u.s.t and Sensuality, Malice and Revenge, an Aversion to every thing that is good, just or laudable, are naturally seasoned and prepared for Pain and Misery. Their Torments have already taken root in them, they cannot be happy when divested of the Body, unless we may suppose, that Providence will, in a manner, create them anew, and work a Miracle in the Rectification of their Faculties.
They may, indeed, taste a kind of malignant Pleasure in those Actions to which they are accustomed, whilst in this Life; but when they are removed from all those Objects which are here apt to gratifie them, they will naturally become their own Tormentors, and cherish in themselves those painful Habits of Mind, which are called, [in [5]] Scripture Phrase, the Worm which never dies. This Notion of Heaven and h.e.l.l is so very conformable to the Light of Nature, that it was discovered by several of the most exalted Heathens. It has been finely improved by many Eminent Divines of the last Age, as in particular by Arch-Bishop _Tillotson_ and Dr. _Sherlock_, but there is none who has raised such n.o.ble Speculations upon it as Dr. _Scott_ [6] in the First Book of his Christian Life, which is one of the finest and most rational Schemes of Divinity, that is written in our Tongue, or in any other. That Excellent Author has shewn how every particular Custom and Habit of Virtue will, in its own Nature, produce the Heaven, or a State of Happiness, in him who shall hereafter practise it: As on the contrary, how every Custom or Habit of Vice will be the natural h.e.l.l of him in whom it subsists.
C.
[Footnote 1: Natural History of Staffordshire, by Robert Plot, L.L.D., fol. 1686. Dr. Plot wrote also a Natural History of Oxfordshire, and was a naturalist of mark, one of the Secretaries of the Royal Society, First Keeper of the Ashmolean Museum, Historiographer Royal, and Archivist of the Herald"s Office. He died in 1696, aged 55.]
[Footnote 2: Dr. Atterbury]
[Footnote 3: Diogenes Laertius, Bk. viii.]
[Footnote 4:
The paths of Virtue must be reached by toil, Arduous and long, and on a rugged soil, Th.o.r.n.y the gate, but when the top you gain, Fair is the future and the prospect plain.
_Works and Days_, Bk. i. (_Cooke"s Translation_).]
[Footnote 5: [in the]]
[Footnote 6: John Scott, a young tradesman of Chippenham, Wilts., prevailed on his friends to send him to Oxford, and became D. D. in 1685. He was minister of St. Thomas"s, Southwark, Rector of St. Giles in the Fields, Prebendary of St. Paul"s, Canon of Windsor, and refused a Bishopric. He was a strong opponent of the Catholics, and his "Christian Life," in folio, and 5 vols. 8vo, became very popular. He died in 1694.]
No. 448. Monday, August 4, 1712. Steele.
"Foedius hoc aliquid quandoque audebis."
Juv.
The first Steps towards Ill are very carefully to be avoided, for Men insensibly go on when they are once entered, and do not keep up a lively Abhorrence of the least Unworthiness. There is a certain frivolous Falshood that People indulge themselves in, which ought to be had in greater Detestation than it commonly meets with: What I mean is a Neglect of Promises made on small and indifferent Occasions, such as Parties of Pleasure, Entertainments, and sometimes Meetings out of Curiosity in Men of like Faculties to be in each other"s Company. There are many Causes to which one may a.s.sign this light Infidelity. _Jack Sippet_ never keeps the Hour he has appointed to come to a Friend"s to Dinner; but he is an insignificant Fellow who does it out of Vanity. He could never, he knows, make any Figure in Company, but by giving a little Disturbance at his Entry, and therefore takes Care to drop in when he thinks you are just seated. He takes his Place after having discomposed every Body, and desires there may be no Ceremony; then does he begin to call himself the saddest Fellow, in disappointing so many Places as he was invited to elsewhere. It is the Fop"s Vanity to name Houses of better Chear, and to acquaint you that he chose yours out of ten Dinners which he was obliged to be at that Day. The last Time I had the Fortune to eat with him, he was imagining how very fat he should have been had he eaten all he had ever been invited to. But it is impertinent to dwell upon the Manners of such a Wretch as obliges all whom he disappoints, though his Circ.u.mstances constrain them to be civil to him. But there are those that every one would be glad to see, who fall into the same detestable Habit. It is a merciless thing that any one can be at Ease, and suppose a Set of People who have a Kindness for him, at that Moment waiting out of Respect to him, and refusing to taste their Food or Conversation with the utmost Impatience. One of these Promisers sometimes shall make his Excuses for not coming at all, so late that half the Company have only to lament, that they have neglected Matters of Moment to meet him whom they find a Trifler. They immediately repent of the Value they had for him; and such Treatment repeated, makes Company never depend upon his Promise any more; so that he often comes at the Middle of a Meal, where he is secretly slighted by the Persons with whom he eats, and cursed by the Servants, whose Dinner is delayed by his prolonging their Master"s Entertainment. It is wonderful, that Men guilty this Way, could never have observed, that the whiling Time, the gathering together, and waiting a little before Dinner, is the most awkwardly pa.s.sed away of any Part in the four and twenty Hours. If they did think at all, they would reflect upon their Guilt, in lengthning such a Suspension of agreeable Life. The constant offending this Way, has, in a Degree, an Effect upon the Honesty of his Mind who is guilty of it, as common Swearing is a kind of habitual Perjury: It makes the Soul unattentive to what an Oath is, even while it utters it at the Lips. _Phocion_ beholding a wordy Orator while he was making a magnificent Speech to the People full of vain Promises, _Methinks_, said he, _I am now fixing my Eyes upon a Cypress Tree, it has all the Pomp and Beauty imaginable in its Branches, Leaves, and Height, but alas it bears no Fruit_.
Though the Expectation which is raised by impertinent Promisers is thus barren, their Confidence, even after Failures, is so great, that they subsist by still promising on. I have heretofore discoursed of the insignificant Liar, the Boaster, and the Castle-Builder, and treated them as no ill-designing Men, (tho" they are to be placed among the frivolously false ones) but Persons who fall into that Way purely to recommend themselves by their Vivacities; but indeed I cannot let heedless Promisers, though in the most minute Circ.u.mstances, pa.s.s with so slight a Censure. If a Man should take a Resolution to pay only Sums above an hundred Pounds, and yet contract with different People Debts of five and ten, how long can we suppose he will keep his Credit? This Man will as long support his good Name in Business, as he will in Conversation, who without Difficulty makes a.s.signations which he is indifferent whether he keeps or not.
I am the more severe upon this Vice, because I have been so unfortunate as to be a very great Criminal my self. Sir ANDREW FREEPORT, and all other my Friends who are scrupulous to Promises of the meanest Consideration imaginable from an Habit of Virtue that way, have often upbraided me with it. I take Shame upon my self for this Crime, and more particularly for the greatest I ever committed of the Sort, that when as agreeable a Company of Gentlemen and Ladies as ever were got together, and I forsooth, Mr. SPECTATOR, to be of the Party with Women of Merit, like a b.o.o.by as I was, mistook the time of Meeting, and came the Night following. I wish every Fool who is negligent in this Kind, may have as great a Loss as I had in this; for the same Company will never meet more, but are dispersed into various Parts of the World, and I am left under the Compunction that I deserve, in so many different Places to be called a Trifler.
This Fault is sometimes to be accounted for, when desirable People are fearful of appearing precious and reserved by Denials; but they will find the Apprehension of that Imputation will betray them into a childish Impotence of Mind, and make them promise all who are so kind to ask it of them. This leads such soft Creatures into the Misfortune of seeming to return Overtures of Good-will with Ingrat.i.tude. The first Steps in the Breach of a Man"s Integrity are much more important than Men are aware of. The Man who scruples breaking his Word in little Things would not suffer in his own Conscience so great Pain for Failures of Consequence, as he who thinks every little Offence against Truth and Justice a Disparagement. We should not make any thing we our selves disapprove habitual to us, if we would be sure of our Integrity.
I remember a Falshood of the trivial Sort, tho" not in relation to a.s.signations, that exposed a Man to a very uneasie Adventure. _Will.
Trap_ and _Jack Stint_ were Chamber-fellows in the _Inner-Temple_ about 25 Years ago. They one Night sate in the Pit together at a Comedy, where they both observed and liked the same young Woman in the Boxes. Their Kindness for her entered both Hearts deeper than they imagined. _Stint_ had a good Faculty at writing Letters of Love, and made his Address privately that way; while _Trap_ proceeded in the ordinary Course, by Money and her Waiting-Maid. The Lady gave them both Encouragement, receiving _Trap_ into the utmost Favour, and answering at the same time _Stint"s_ Letters, and giving him appointments at third Places. _Trap_ began to suspect the Epistolary Correspondence of his Friend, and discovered also that _Stint_ opened all his Letters which came to their common Lodgings, in order to form his own a.s.signations. After much Anxiety and Restlessness, _Trap_ came to a Resolution, which he thought would break off their Commerce with one another without any hazardous Explanation. He therefore writ a Letter in a feigned Hand to Mr. _Trap_ at his Chambers in the _Temple_. _Stint_, according to Custom, seized and opened it, and was not a little surpriz"d to find the Inside directed to himself, when, with great Perturbation of Spirit, he read as follows.
Mr. _Stint_,
You have gained a slight Satisfaction at the Expence of doing a very heinous Crime. At the Price of a faithful Friend you have obtained an inconstant Mistress. I rejoice in this Expedient I have thought of to break my Mind to you, and tell you, You are a base Fellow, by a Means which does not expose you to the Affront except you deserve it. I know, Sir, as criminal as you are, you have still Shame enough to avenge yourself against the Hardiness of any one that should publickly tell you of it. I therefore, who have received so many secret Hurts from you, shall take Satisfaction with Safety to my self. I call you Base, and you must bear it, or acknowledge it; I triumph over you that you cannot come at me; nor do I think it dishonourable to come in Armour to a.s.sault him, who was in Ambuscade when he wounded me.