« AnteriorContinuar »
NUMB. 159. TUESDAY, September 24, 1751.
Sunt verba et roces, quibus hunc lenire dolorem
The imbecility with which Verecundulus complains that the presence of a numerous assembly freezes his faculties, is particularly incident to the studious part of mankind, whose education necessarily secludes them in their earlier years from mingled converse, till, at their dismission from schools and academies, they plunge at once into the tumult of the world, and, coming forth from the gloom of solitude, are overpowered by the blaze of publick life.
It is, perhaps, kindly provided by nature, that as the feathers and strength of a bird grow together, and her wings are not completed till she is able to fly, so some proportion should be preserved in the human kind between judgment and courage; the precipitation of inexperience is therefore restrained by shame, and we remain shackled by timidity, till we have learned to speak and act with propriety.
I believe few can review the days of their youth without recollecting temptations, which shame, rather than virtue, enabled them to resist; and opinions which, however erroneous in their principles, and dangerous in their consequences, they have
panted to advance at the hazard of contempt and hatred, when they found themselves irresistibly depressed by a languid anxiety, which seized them at the moment of utterance, and still gathered strength from their endeavours to resist it.
It generally happens that assurance keeps an even pace with ability, and the fear of miscarriage, which hinders our first attempts, is gradually dissipated as our skill advances towards certainty of success. That bashfulness, therefore, which prevents disgrace, that short and temporary shame which secures us from the danger of lasting reproach, cannot be properly counted among our misfortunes.
Bashfulness, however it may incommode for a moment, scarcely ever produces evils of long continuance; it may flush the cheek, flutter in the heart, deject the eyes, and enchain the tongue, but its mischiefs soon pass off without remembrance. It may sometimes exclude pleasure, but seldom opens any avenue to sorrow or remorse. It is observed somewhere that fere have repented of having forborne to speak.
To excite opposition, and inflame malevolence, is the unhappy privilege of courage made arrogant by consciousness of strength. No man finds in himself any inclination to attack or oppose him who confesses his superiority by blushing in his presence. Qualities exerted with apparent fearfulness, receive applause from every voice, and support from every hand. Diffidence may check resolution and obstruct performance, but compensates its embarrassments by more important advan
tages; it conciliates the proud, and softens the severe, averts envy from excellence, and censure from miscarriage.
It may indeed happen that knowledge and virtue remain too long congealed by this frigorifick power, as the principles of vegetation are sometimes obstructed by lingering frosts. He that enters late into a publick station, though with all the abilities requisite to the discharge of his duty, will find his powers at first impeded by a timidity which he himself knows to be vicious, and must struggle long against dejection and reluctance, before he obtains the full command of his own attention, and adds the gracefulness. of ease to the dignity, of merit.
For this disease of the mind I know not whether any remedies of much efficacy can be found. To advise a man unaccustomed to the eyes of multitudes to mount a tribunal without perturbation, to tell him whose life was passed in the shades of contemplation, that he must not be disconcerted or perplexed in receiving and returning the compliments of a splendid assembly, is to advise an inhabitant of Brasil or Sumatra not to shiver at an English winter, or him who has always lived upon a plain to look from a precipice without emotion. It is to suppose custom instantaneously controllable by reason, and to endeavour to communicate, by precept, that which only time and habit can bestow.
He that hopes by philosophy and contemplation alone to fortify himself against that awe which all,
at their first appearance on the stage of life, must · feel from the spectators, will, at the hour of need,
be mocked by his resolution; and I doubt whether the preservatives which Plato relates Alcibiades to have received from Socrates, when he was about to speak in publick, proved sufficient to secure him from the powerful fascination.
Yet, as the effects of time may by art and industry be accelerated or retarded, it cannot be improper to consider how this troublesome instinct may be opposed when it exceeds its just proportion, and instead of repressing petulance and temerity, silences eloquence, and debilitates force; since, though it cannot be hoped that anxiety should be immediately dissipated, it may be at least somewhat abated; and the passions will operate with less violence, when reason rises against them, than while she either slumbers in neutrality, or, mistaking her interest, lends them her assistance.
No cause more frequently produces bashfulness than too high an opinion of our own importance. He that imagines an assembly filled with his merit, panting with expectation, and hushed with attention, easily terrifies himself with the dread of disappointing them, and strains his imagination in pursuit of something that may vindicate the veracity of fame, and shew that his reputation was not gained by chance. He considers that what he shall say or do will never be forgotten; that renown or infamy is suspended upon every syllable, and that nothing ought to fall from him which will not bear the test of time. Under such solicitude, who can wonder that the mind is overwhelmed, and, by struggling with attempts above her strength, quickly sinks into languishment and despondency?
The most useful medicines are often unpleasing to the taste. Those who are oppressed by their own reputation, will, perhaps, not be comforted by hearing that their cares are unnecessary. But the truth is, that no man is much regarded by the rest of the world. He that considers how little he dwells upon the condition of others, will learn how little the attention of others is attracted by himself. While we see multitudes passing before us, of whom, perhaps, not one appears to deserve our notice, or excite our sympathy, we should remember, that we likewise are lost in the same throng; that the eye which happens to glance upon us is turned in a moment on him that follows us, and that the utmost which we can reasonably hope or fear is, to fill a vacant hour with prattle, and be forgotten,