He sometimes presumed to mention marriage; but was always answered with a slap, a hoot, and a flounce. At last he began to press her closer, and thought himself more favourably received; but going one morning, with a resolution to trifle no longer, he found her gone to church with a young journeyman from the neighbouring shop, of whom she had become enamoured at her window.
In these, and a thousand intermediate adventures, has Leviculus spent his time, till he is now grown grey with age, fatigue, and disappointment. He begins at last to find that success is not to be expected, and being unfit for any employment that might improve his fortune, and unfurnished with any arts that might amuse his leisure, is condemned to wear out a tasteless life in narratives which few will hear, and complaints which none will pity.
No. 183. TUESDAY, DECEMBER 17, 1751.
Nidla fides regni sociis, omnisque potestas
Impatiens consortis erit. LUCAN. Lib. i. 92.
No faith of partnership dominion owns;
Still discord hovers o’er divided thrones.
The hostility perpetually exercised between one man and another, is caused by the desire of many for that which only few can possess. Every man would be rich, powerful, and famous; yet fame, power, and riches are only the names of relative conditions, which imply the obscurity, dependance, and poverty of greater numbers. This universal and incessant competition produces injury and malice by two motives, interest and envy; the prospect of adding to our possessions what we can take from others, and the hope of alleviating the sense of our disparity by lessening others, though we gain nothing to ourselves.
Of these two malignant and destructive powers, it seems probable at the first view, that interest has the strongest and most extensive influence. It is easy to conceive that opportunities to seize what has been long wanted, may excite desires almost irresistible; but surely the same eagerness cannot be kindled by an accidental power of destroying that which gives happiness to another. It must be more natural to rob for gain, than to ravage only for mischief.
Yet I am inclined to believe, that the great law of mutual benevolence is oftener violated by envy than by interest, and that most of the misery which the defamation of blameless actions, or the obstruction of honest endeavours, brings upon the world, is inflicted by men that propose no advantage to themselves but the satisfaction of poisoning the banquet which they cannot taste, and blasting the harvest which they have no right to reap.
Interest can diffuse itself but to a narrow compass. The number is never large of those who can hope to fill the posts of degraded power, catch the fragments of shattered fortune, or succeed to the honours of depreciated beauty. But the empire of envy has no limits, as it requires to its influence very little help from external circumstances. Envy may always be produced by idleness and pride, and in what place will they not be found?
Interest requires some qualities not universally bestowed. The ruin of another will produce no profit to him who has not discernment to mark his advantage, courage to seize, and activity to pursue it; but the cold malignity of envy may be exerted in a torpid and quiescent state, amidst the gloom of stupidity, in the coverts of cowardice. He that falls by the attacks of interest, is torn by hungry tigers; he may discover and resist his enemies. He that perishes in the ambushes of envy, is destroyed by unknown and invisible assailants, and dies like a man suffocated by a poisonous vapour, without knowledge of his danger, or possibility of contest.
Interest is seldom pursued but at some hazard. He that hopes to gain much, has commonly something to lose, and when he ventures to attack superiority, if he fails to conquer, is irrecoverably crushed. But envy may act without expense or danger. To spread suspicion, to invent calumnies, to propagate scandal, requires neither labour nor courage. It is easy for the author of a lie, however malignant, to escape detection, and infamy needs very little industry to assist its circulation.
Envy is almost the only vice which is practicable at all times, and in every place; the only passion which can never lie quiet for want of irritation: its effects therefore are every where discoverable, and its attempts always to be dreaded.
It is impossible to mention a name which any advantageous distinction has made eminent, but some latent animosity will burst out. The wealthy trader, however he may abstract himself from publick affairs, will never want those who hint, with Shylock, that ships are but boards. The beauty, adorned only with the unambitious graces of innocence and modesty, provokes, whenever she appears, a thousand murmurs of detraction. The genius, even when he endeavours only to entertain or instruct, yet suffers persecution from innumerable criticks, whose acrimony is excited merely by the pain of seeing others pleased, and of hearing applauses which another enjoys.
The frequency of envy makes it so familiar, that it escapes our notice; nor do we often reflect upon its turpitude or malignity, till we happen to feel its influence. When he that has given no provocation to malice, but by attempting to excel, finds himself pursued by multitudes whom he never saw, with all the implacability of personal resentment; when he perceives clamour and malice let loose upon him as a publick enemy, and incited by every stratagem of defamation; when he hears the misfortunes of his family, or the follies of his youth, exposed to the world; and every failure of conduct, or defect of nature, aggravated and ridiculed; he then learns to abhor those artifices at which he only laughed before, and discovers how much the happiness of life would be advanced by the eradication of envy from the human heart.
Envy is, indeed, a stubborn weed of the mind, and seldom yields to the culture of philosophy. There are, however, considerations, which, if carefully implanted and diligently propagated, might in time overpower and repress it, since no one can nurse it for the sake of pleasure, as its effects are only shame, anguish, and perturbation. It is above all other vices inconsistent with the character of a social being, because it sacrifices truth and kindness to very weak temptations. He that plunders a wealthy neighbour gains as much as he takes away, and may improve his own condition in the same proportion as he impairs another’s; but he that blasts a flourishing reputation, must be content with a small dividend of additional fame, so small as can afford very little consolation to balance the guilt by which it is obtained.
I have hitherto avoided that dangerous and empirical morality, which cures one vice by means of another. But envy is so base and detestable, so vile in its original, and so pernicious in its effects, that the predominance of almost any other quality is to be preferred. It is one of those lawless enemies of society, against which poisoned arrows may honestly be used. Let it therefore be constantly remembered, that whoever envies another, confesses his superiority, and let those be reformed by their pride who have lost their virtue.
It is no slight aggravation of the injuries which envy incites, that they are committed against those who have given no intentional provocation; and that the sufferer is often marked out for ruin, not because he has failed in any duty, but because he has dared to do more than was required.
Almost every other crime is practised by the help of some quality which might have produced esteem or love, if it had been well employed; but envy is mere unmixed and genuine evil; it pursues a hateful end by despicable means, and desires not so much its own happiness as another’s misery. To avoid depravity like this, it is not necessary that any one should aspire to heroism or sanctity, but only that he should resolve not to quit the rank which nature assigns him, and wish to maintain the dignity of a human being.
No. 184. SATURDAY, DECEMBER 21, 1751.
Permittes ipsis expendere numinibus, quid
Conveniat nobis, rebusque sit utile nostris. JUV. Sat. x. 347.
Intrust thy fortune to the pow’rs above;
Leave them to manage for thee, and to grant
What their unerring wisdom sees thee want. DRYDEN.
As every scheme of life, so every form of writing, has its advantages and inconveniencies, though not mingled in the same proportions. The writer of essays escape
s many embarrassments to which a large work would have exposed him; he seldom harasses his reason with long trains of consequences, dims his eyes with the perusal of antiquated volumes, or burthens his memory with great accumulations of preparatory knowledge. A careless glance upon a favourite author, or transient survey of the varieties of life, is sufficient to supply the first hint or seminal idea, which, enlarged by the gradual accretion of matter stored in the mind, is by the warmth of fancy easily expanded into flowers, and sometimes ripened into fruit.
The most frequent difficulty by which the authors of these petty compositions are distressed, arises from the perpetual demand of novelty and change. The compiler of a system of science lays his invention at rest, and employs only his judgment, the faculty exerted with least fatigue. Even the relator of feigned adventures, when once the principal characters are established, and the great events regularly connected, finds incidents and episodes crowding upon his mind; every change opens new views, and the latter part of the story grows without labour out of the former. But he that attempts to entertain his reader with unconnected pieces, finds the irksomeness of his task rather increased than lessened by every production. The day calls afresh upon him for a new topick, and he is again obliged to choose, without any principle to regulate his choice.
It is indeed true, that there is seldom any necessity of looking far, or inquiring long for a proper subject. Every diversity of art or nature, every publick blessing or calamity, every domestick pain or gratification, every sally of caprice, blunder of absurdity, or stratagem of affectation, may supply matter to him whose only rule is to avoid uniformity. But it often happens, that the judgment is distracted with boundless multiplicity, the imagination ranges from one design to another, and the hours pass imperceptibly away, till the composition can be no longer delayed, and necessity enforces the use of those thoughts which then happen to be at hand. The mind, rejoicing at deliverance on any terms from perplexity and suspense, applies herself vigorously to the work before her, collects embellishments and illustrations, and sometimes finishes, with great elegance and happiness, what in a state of ease and leisure she never had begun.
It is not commonly observed, how much, even of actions, considered as particularly subject to choice, is to be attributed to accident, or some cause out of our own power, by whatever name it be distinguished. To close tedious deliberations with hasty resolves, and after long consultations with reason to refer the question to caprice, is by no means peculiar to the essayist. Let him that peruses this paper review the series of his life, and inquire how he was placed in his present condition. He will find, that of the good or ill which he has experienced, a great part came unexpected, without any visible gradations of approach; that every event has been influenced by causes acting without his intervention; and that whenever he pretended to the prerogative of foresight, he was mortified with new conviction of the shortness of his views.
The busy, the ambitious, the inconstant, and the adventurous, may be said to throw themselves by design into the arms of fortune, and voluntarily to quit the power of governing themselves; they engage in a course of life in which little can be ascertained by previous measures; nor is it any wonder that their time is passed between elation and despondency, hope and disappointment.
Some there are who appear to walk the road of life with more circumspection, and make no step till they think themselves secure from the hazard of a precipice, when neither pleasure nor profit can tempt them from the beaten path; who refuse to climb lest they should fall, or to run lest they should stumble, and move slowly forward without any compliance with those passions by which the heady and vehement are seduced and betrayed.
Yet even the timorous prudence of this judicious class is far from exempting them from the dominion of chance, a subtle and insidious power, who will intrude upon privacy and embarrass caution. No course of life is so prescribed and limited, but that many actions must result from arbitrary election. Every one must form the general plan of his conduct by his own reflections; he must resolve whether he will endeavour at riches or at content; whether he will exercise private or publick virtues; whether he will labour for the general benefit of mankind, or contract his beneficence to his family and dependants.
This question has long exercised the schools of philosophy, but remains yet undecided; and what hope is there that a young man, unacquainted with the arguments on either side, should determine his own destiny otherwise than by chance?
When chance has given him a partner of his bed, whom he prefers to all other women, without any proof of superior desert, chance must again direct him in the education of his children; for, who was ever able to convince himself by arguments, that he had chosen for his son that mode of instruction to which his understanding was best adapted, or by which he would most easily be made wise or virtuous?
Whoever shall inquire by what motives he was determined on these important occasions, will find them such as his pride will scarcely suffer him to confess; some sudden ardour of desire, some uncertain glimpse of advantage, some petty competition, some inaccurate conclusion, or some example implicitly reverenced. Such are often the first causes of our resolves; for it is necessary to act, but impossible to know the consequences of action, or to discuss all the reasons which offer themselves on every part to inquisitiveness and solicitude.
Since life itself is uncertain, nothing which has life for its basis can boast much stability. Yet this is but a small part of our perplexity. We set out on a tempestuous sea in quest of some port, where we expect to find rest, but where we are not sure of admission, we are not only in danger of sinking in the way, but of being misled by meteors mistaken for stars, of being driven from our course by the changes of the wind, and of losing it by unskilful steerage; yet it sometimes happens, that cross winds blow us to a safer coast, that meteors draw us aside from whirlpools, and that negligence or errour contributes to our escape from mischiefs to which a direct course would have exposed us. Of those that, by precipitate conclusions, involve themselves in calamities without guilt, very few, however they may reproach themselves, can be certain that other measures would have been more successful.
In this state of universal uncertainty, where a thousand dangers hover about us, and none can tell whether the good that he pursues is not evil in disguise, or whether the next step will lead him to safety or destruction, nothing can afford any rational tranquillity, but the conviction that, however we amuse ourselves with unideal sounds, nothing in reality is governed by chance, but that the universe is under the perpetual superintendance of Him who created it; that our being is in the hands of omnipotent Goodness, by whom what appears casual to us, is directed for ends ultimately kind and merciful; and that nothing can finally hurt him who debars not himself from the Divine favour.
No. 185. TUESDAY, DECEMBER 24, 1751.
At vindicta bonum vita jucundius ipsa,
Nempe hoc indocti. —
Chrysippus non dicet idem, nec mite Thaletis
Ingenium, dulcique senex vicinus Hymetto,
Qui partem adceptæ sæva inter vincla Cicutæ
Adcusatori nollet dare. —
— Quippe minuti
Semper et infirmi est animi exiguique voluptas
Ultio. JUV. Sat. xiii. 180.
But O! revenge is sweet.
Thus think the crowd; who, eager to engage,
Take quickly fire, and kindle into rage.
Not so mild Thales nor Chrysippus thought,
Nor that good man, who drank the poisonous draught.
With mind serene; and could not wish to see
His vile accuser drink as deep as he:
Exalted Socrates! divinely brave!
Injur’d he fell, and dying he forgave!
Too noble for revenge; which still we find
The weakest frailty of a feeble mind. DRYDEN.
No vicious dispositions of the mind more obstinately resist both the counsels of philosophy and the injunctions of religion, than those
which are complicated with an opinion of dignity; and which we cannot dismiss without leaving in the hands of opposition some advantage iniquitously obtained, or suffering from our own prejudices some imputation of pusillanimity.
For this reason scarcely any law of our Redeemer is more openly transgressed, or more industriously evaded, than that by which he commands his followers to forgive injuries, and prohibits, under the sanction of eternal misery, the gratification of the desire which every man feels to return pain upon him that inflicts it. Many who could have conquered their anger, are unable to combat pride, and pursue offences to extremity of vengeance, lest they should be insulted by the triumph of an enemy.
But certainly no precept could better become him, at whose birth peace was proclaimed to the earth. For, what would so soon destroy all the order of society, and deform life with violence and ravage, as a permission to every one to judge his own cause, and to apportion his own recompense for imagined injuries?
It is difficult for a man of the strictest justice not to favour himself too much, in the calmest moments of solitary meditation. Every one wishes for the distinctions for which thousands are wishing at the same time, in their own opinion, with better claims. He that, when his reason operates in its full force, can thus, by the mere prevalence of self-love, prefer himself to his fellow-beings, is very unlikely to judge equitably when his passions are agitated by a sense of wrong, and his attention wholly engrossed by pain, interest, or danger. Whoever arrogates, to himself the right of vengeance, shews how little he is qualified to decide his own claims, since he certainly demands what he would think unfit to be granted to another.
Complete Works of Samuel Johnson Page 109
