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every long work there are some joyous intervals of selfapplause, when the attention is recreated by unexpected facility, and the imagination soothed by incidental excellences not comprised in the first plan, yet the toil with which performance struggles after idea, is so irksome and disgusting, and so frequent is the necessity of resting below that perfection which we imagined within our reach, that seldom any man obtains more from his endeavours than a painful conviction of his defects, and a continual resuscitation of desires which he feels himself unable to gratify.
So certainly is weariness and vexation the concomitant of our undertakings, that every man, in whatever he is engaged, consoles himself with the hope of change. He that has made his way by assiduity and vigilance to public employment, talks among his friends of nothing but the delight of retirement: he whom the necessity of solitary application secludes from the world, listens with a beating heart to its distant noises, longs to mingle with living beings, and resolves, when he can regulate his hours by his own choice, to take bis fill of merriment and diversions, or to display his abilities on the universal theatre, and enjoy the pleasures of distinction and applause.
Every desire, however innocent or natural, grows dangerous, as by long indulgence it becomes ascendant in the mind. When we have been much accustomed to consider any thing as capable of giving happiness, it is not easy to restrain our ardour, or to forbear some precipitation in our advances and irregularity in our pursuits. He that has long cultivated the tree, watched the swelling bud and opening blossom, and pleased himself with computing how much every sun and shower added to its growth, scarcely stays till the fruit has obtained its maturity, but defeats his own cares by eagerness to reward them. When we have diligently laboured for any purpose, we are willing to believe that we have attained it, and, because we have already done much, too suddenly conclude that no more is to be done.
All attraction is increased by the approach of the attracting body. We never find ourselves so desirous to finish, as in the latter part of our work, or so impatient of delay, as when we know that delay cannot be long. Part of this unseasonable importunity of discontent may be justly imputed to languor and weariness, which must always oppress us more as our toil has been longer continued ; but the greater part usually proceeds from frequent contemplation of that ease which we now consider as near and certain, and which, when it has once flattered our hopes, we cannot suffer to be longer withheld.
XIX. THE PRESENT LIFE TO BE CONSIDERED ONLY AS IT MAY
CONDUCE TO THE HAPPINESS OF A FUTURE ONE.
SHOULD a spirit of superior rank, who is a stranger to human nature, accidentally alight upon the earth, and take a survey of its inhabitants, what would his notions of us be? Would not he think, that we are a species of beings made for quite different ends and purposes than what we really are ? Must not he imagine that we are placed in this world to get riches and honours ? Would not he think that it was our duty to toil after wealth, and station, and title? Nay, would not he believe we were forbidden poverty by threats of eternal punishment, and enjoined to pursue our pleasures under pain of damnation ? He would certainly imagine that we were influenced by a scheme of duties quite opposite to those which are indeed prescribed to us. And truly, according to such an imagination, he must conclude that we are a species of the most obedient creatures in the universe; that we are constant to our duty, and that we keep a steady eye on the end for which we were sent hither.
But how great would be his astonishment, when he learned that we were beings not destined to exist in this world above threescore and ten years; and that the greatest part of this busy species fall short even of that age! How would he be lost in horror and admiration, when he should know that this set of creatures, who lay out all their endeavours for this life, which scarce deserves the name of existence; when, I say, he should know that this set of creatures are to exist to all eternity in another life, for which they make no preparations ? Nothing can be a greater disgrace to reason, than that men, who are persuaded of these two different states of being, should be perpetually employed in providing for a life of threescore and ten years, and neglecting to make provision for that, which, after many myriads of years, will be still new, and still beginning; especially when we consider that our endeavours for making ourselves great, or rich, or honourable, or whatever else we place our happiness in, may, after all, prove unsuccessful; whereas, if we constantly and sincerely endeavour to make ourselves happy in the other life, we are sure that our endeavours will succeed, and that we shall not be disappointed of our hope.
The following question is started by one of the school. men: Supposing the whole body of the earth were a great ball or mass of the finest sand, and that a single grain or particle of this sand should be annihilated every thousand years : supposing, then, that you had it in your choice to be happy all the while this prodigious mass of sand was consuming by this slow method till there was not a grain of it left, on condition you were to be miserable for ever after ; or supposing that you might be happy for ever after, on condition that you would be miserable till the whole mass of sand were thus annihilated at the rate of one sand in a thousand years: which of these two cases would you make
your choice ?
It must be confessed in this case, so many thousands of years are to the imagination as a kind of eternity, though in reality they do not bear so great a proportion to that duration which is to follow them, as a unit does to the greatest number which you can put together in figures, or as one of those sands to the supposed heap. Reason therefore tells us, without any manner of hesitation, which would be the better part in this choice. However, as I have before intimated, our reason might in such a case be so overset by the imagination, as to dispose some persons to sink under the consideration of the great length of the first part of this duration, and of the great distance of that second duration, which is to succeed it. The mind, I say, might give itself up to that happiness which is at hand, considering that is so very near, and that it would last so very long. But when the choice we actually have before us is this, whether we will choose to be happy for the space of only threescore and ten years, nay, perhaps, of only twenty or ten years, I might say of only a day or an hour, and miserable to all eternity; or, on the contrary, miserable for this short term of years, and happy for a whole eternity; what words are sufficient to express that folly and want of consideration which in such a case makes a wrong choice?
I here put the case even at the worst, by supposing (what Beldom happens) that a course of virtue makes us miserable m this life ; but if we suppose (as it generally happens) that virtue will make us more happy, even in this life, than a contrary course of vice; how can we sufficiently admire the stupidity or madness of those persons who are capable of making so absurd a choice !
Every wise man, therefore, will consider this life only as it may conduce to the happiness of the other, and cheerfully sacrifice the pleasures of a few years to those of an eternity.
XX.-ON THE KNOWLEDGE OF THE WORLD. NOTHING has so much exposed men of learning to contempt and ridicule, as their ignorance of things which are known to all but themselves. Those who have been taught to consider the institutions of the schools as giving the last perfection to human abilities, are surprised to see men wrinkled with study, yet wanting to be instructed in the minute circumstances of propriety, or the necessary forms of daily transactions; and quickly shake off their reverence for modes of education, which they find to produce no ability above the rest of mankind.
Books, says Bacon, can never teach the use of books. The student must learn by conimerce with mankind to reduce his speculations to practice, and accommodate his knowledge to the purposes of life.
It is too common for those who have been bred to scholastic professions, and passed much of their time in academies where nothing but learning confers honours, to disregard every other qualification, and to imagine that they shall find mankind ready to pay homage to their knowledge, and to crowd about them for instruction. They therefore step out from their cells into the open world with all the confidence of authority and dignity of importance ; they look round about them at once with ignorance and scorn on a race of beings to whom they are equally unknown and equally contemptible, but whose manners they must imitate, and with whosc opinions they must comply, if they desire to pass their time happily amongst them.
To lesson that disdain with which scholars are inclined to look on the common business of the world, and the unwillingness with which they condescend to learn what is not to be found in any system of philosophy, it may be necessary to consider that, though admiration is excited by abstruse researches and remote discoveries, yet pleasure is not given, nor affection conciliated, but by softer accomplishments, and qualities more easily communicable to those about us. He that can only converse upon questions, about which only a small part of mankind has knowledge sufficient to make them curious, must lose his days in unsocial silence, and live in the crowd of life without a companion. He that can only be useful on great occasions, may die without exerting his abilities, and stand a helpless spectator of a thousand vexations which fret away happiness, and which nothing is