I cannot but consider myself amidst this tumult of criticism, as a ship in a poetical tempest, impelled at the same time by opposite winds, and dashed by the waves from every quarter, but held upright by the contrariety of the assailants, and secured, in some measure, by multiplicity of distress. Had the opinion of my censurers been unanimous, it might, perhaps, have overset my resolution; but since I find them at variance with each other, I can, without scruple, neglect them, and endeavour to gain the favour of the publick, by following the direction of my own reason, and indulging the sallies of my own imagination.
No. 24. Saturday, 9 June 1750.
Nemo in sese tentat descendere.
PERSIUS.1
None, none descends into himself.
DRYDEN.
Among the precepts, or aphorisms, admitted by general consent, and inculcated by frequent repetition, there is none more famous among the masters of antient wisdom, than that compendious lesson, Γvώθι σεαvτòv, Be acquainted with thyself; ascribed by some to an oracle, and by others to Chilo of Lacedemon.2
This is, indeed, a dictate, which, in the whole extent of its meaning, may be said to comprise all the speculation requisite to a moral agent. For what more can be necessary to the regulation of life, than the knowledge of our original, our end, our duties, and our relation to other beings?
It is however very improbable that the first author, whoever he was, intended to be understood in this unlimited and complicated sense; for of the inquiries, which, in so large an acceptation, it would seem to recommend, some are too extensive for the powers of man, and some require light from above, which was not yet indulged to the heathen world.
We might have had more satisfaction concerning the original import of this celebrated sentence, if history had informed us, whether it was uttered as a general instruction to mankind, or as a particular caution to some private inquirer; whether it was applied to some single occasion, or laid down as the universal rule of life.
There will occur, upon the slightest consideration, many possible circumstances, in which this monition might very properly be inforced; for every error in human conduct must arise from ignorance in ourselves, either perpetual or temporary; and happen either because we do not know what is best and fittest, or because our knowledge is at the time of action not present to the mind.
When a man employs himself upon remote and unnecessary subjects, and wastes his life upon questions, which cannot be resolved, and of which the solution would conduce very little to the advancement of happiness; he, when he lavishes his hours in calculating the weight of the terraqueous globe, or in adjusting successive systems of worlds beyond the reach of the telescope; he may be very properly recalled from his excursions by this precept, and reminded that there is a nearer being with which it is his duty to be more acquainted; and from which, his attention has hitherto been witheld, by studies, to which he has no other motive, than vanity or curiosity.
The great praise of Socrates is, that he drew the wits of Greece, by his instruction and example, from the vain persuit of natural philosophy to moral inquiries, and turned their thoughts from stars and tides, and matter and motion, upon the various modes of virtue, and relations of life. All his lectures were but commentaries upon this saying; if we suppose the knowledge of ourselves recommended by Chilo, in opposition to other inquiries less suitable to the state of man.
The great fault of men of learning is still, that they offend against this rule, and appear willing to study any thing rather than themselves; for which reason they are often despised by those, with whom they imagine themselves above comparison; despised, as useless to common purposes, as unable to conduct the most trivial affairs, and unqualified to perform those offices by which the concatenation of society is preserved, and mutual tenderness excited and maintained.
Gelidus is a man of great penetration, and deep researches.3 Having a mind naturally formed for the abstruser sciences, he can comprehend intricate combinations without confusion, and being of a temper naturally cool and equal, he is seldom interrupted by his passions in the persuit of the longest chain of unexpected consequences. He has, therefore, a long time indulged hopes, that the solution of some problems, by which the professors of science have been hitherto baffled, is reserved for his genius and industry. He spends his time in the highest room of his house, into which none of his family are suffered to enter; and when he comes down to his dinner, or his rest, he walks about like a stranger that is there only for a day, without any tokens of regard or tenderness. He has totally divested himself of all human sensations; he has neither eye for beauty, nor ear for complaint; he neither rejoices at the good fortune of his nearest friend, nor mourns for any publick or private calamity. Having once received a letter, and given it his servant to read, he was informed, that it was written by his brother, who, being shipwrecked, had swam naked to land, and was destitute of necessaries in a foreign country. Naked and destitute! says Gelidus, reach down the last volume of meteorological observations, extract an exact account of the wind, and note it carefully in the diary of the weather.
The family of Gelidus once broke into his study, to shew him that a town at a small distance was on fire, and in a few moments a servant came up to tell him, that the flame had caught so many houses on both sides, that the inhabitants were confounded, and began to think rather of escaping with their lives, than saving their dwellings. What you tell me, says Gelidus, is very probable, for fire naturally acts in a circle.
Thus lives this great philosopher, insensible to every spectacle of distress, and unmoved by the loudest call of social nature, for want of considering that men are designed for the succour and comfort of each other; that, though there are hours which may be laudably spent upon knowledge not immediately useful, yet the first attention is due to practical virtue; and that he may be justly driven out from the commerce of mankind, who has so far abstracted himself from the species, as to partake neither of the joys nor griefs of others, but neglects the endearments of his wife, and the caresses of his children, to count the drops of rain, note the changes of the wind, and calculate the eclipses of the moons of Jupiter.
I shall reserve to some future paper the religious and important meaning of this epitome of wisdom, and only remark, that it may be applied to the gay and light, as well as to the grave and solemn parts of life; and that not only the philosopher may forfeit his pretences to real learning, but the wit, and the beauty, may miscarry in their schemes, by the want of this universal requisite, the knowledge of themselves.
It is surely for no other reason, that we see such numbers resolutely struggling against nature, and contending for that which they never can attain, endeavouring to unite contradictions, and determined to excel in characters inconsistent with each other; that stock-jobbers affect dress, gaiety, and elegance, and mathematicians labour to be wits; that the soldier teazes his acquaintance with questions in theology, and the academick hopes to divert the ladies by a recital of his gallantries. That absurdity of pride could proceed only from ignorance of themselves, by which Garth attempted criticism, and Congreve waved his title to dramatick reputation,4 and desired to be considered only as a gentleman.
Euphues, with great parts, and extensive knowledge, has a clouded aspect, and ungracious form; yet it has been his ambition, from his first entrance into life, to distinguish himself by particularities in his dress, to outvie beaus in embroidery, to import new trimmings, and to be foremost in the fashion. Euphues has turned on his exterior appearance, that attention, which would always have produced esteem had it been fixed upon his mind; and, though his virtues, and abilities, have preserved him from the contempt which he has so diligently solicited, he has, at least, raised one impediment to his reputation; since all can judge of his dress, but few of his understanding; and many who discern that he is a fop, are unwilling to believe that he can be wise.
There is one instance in which the ladies are particularly unwilling to observe the rule of Chilo. They are desirous to
hide from themselves the advances of age, and endeavour too frequently to supply the sprightliness and bloom of youth by artificial beauty, and forced vivacity. They hope to inflame the heart by glances which have lost their fire, or melt it by languor which is no longer delicate; they play over the airs which pleased at a time when they were expected only to please, and forget that airs ought in time to give place to virtues. They continue to trifle, because they could once trifle agreeably, till those who shared their early pleasures are withdrawn to more serious engagements; and are scarcely awakened from their dream of perpetual youth, but by the scorn of those whom they endeavour to rival.
No. 25. Tuesday, 12 June 1750.
Possunt quia posse videntur.
VIRGIL.1
For they can conquer who believe they can.
DRYDEN.
There are some vices and errors, which, though often fatal to those in whom they are found, have yet, by the universal consent of mankind, been considered as entitled to some degree of respect, or have, at least, been exempted from contemptuous infamy, and condemned by the severest moralists with pity rather than detestation.
A constant and invariable example of this general partiality will be found in the different regard which has always been shown to rashness and cowardice, two vices, of which, though they may be conceived equally distant from the middle point, where true fortitude is placed, and may equally injure any publick or private interest, yet the one is never mentioned without some kind of veneration, and the other always considered as a topick of unlimited and licentious censure, on which all the virulence of reproach may be lawfully exerted.
The same distinction is made, by the common suffrage, between profusion and avarice, and, perhaps, between many other opposite vices: and, as I have found reason to pay great regard to the voice of the people, in cases where knowledge has been forced upon them by experience, without long deductions or deep researches, I am inclined to believe that this distribution of respect, is not without some agreement with the nature of things; and that in the faults, which are thus invested with extraordinary privileges, there are generally some latent principles of merit, some possibilities of future virtue, which may, by degrees, break from obstruction, and by time and opportunity be brought into act.
It may be laid down as an axiom, that it is more easy to take away superfluities than to supply defects; and, therefore, he that is culpable, because he has passed the middle point of virtue, is always accounted a fairer object of hope, than he who fails by falling short. The one has all that perfection requires, and more, but the excess may be easily retrenched; the other wants the qualities requisite to excellence, and who can tell how he shall obtain them? We are certain that the horse may be taught to keep pace with his fellows, whose fault is that he leaves them behind. We know that a few strokes of the axe will lop a cedar; but what arts of cultivation can elevate a shrub?
To walk with circumspection and steadiness in the right path,2 at an equal distance between the extremes of error, ought to be the constant endeavour of every reasonable being; nor can I think those teachers of moral wisdom much to be honoured as benefactors to mankind, who are always enlarging upon the difficulty of our duties, and providing rather excuses for vice, than incentives to virtue.
But, since to most it will happen often, and to all sometimes, that there will be a deviation towards one side or the other, we ought always to employ our vigilance, with most attention, on that enemy from which there is greatest danger, and to stray, if we must stray, towards those parts from whence we may quickly and easily return.
Among other opposite qualities of the mind, which may become dangerous, though in different degrees, I have often had occasion to consider the contrary effects of presumption and despondency; of heady confidence, which promises victory without contest, and heartless pusillanimity, which shrinks back from the thought of great undertakings, confounds difficulty with impossibility, and considers all advancement towards any new attainment as irreversibly prohibited.
Presumption will be easily corrected. Every experiment will teach caution, and miscarriages will hourly shew, that attempts are not always rewarded with success. The most precipitate ardour will, in time, be taught the necessity of methodical gradation, and preparatory measures; and the most daring confidence be convinced that neither merit, nor abilities, can command events.
It is the advantage of vehemence and activity, that they are always hastening to their own reformation; because they incite us to try whether our expectations are well grounded, and therefore detect the deceits which they are apt to occasion. But timidity is a disease of the mind more obstinate and fatal; for a man once persuaded, that any impediment is insuperable, has given it, with respect to himself, that strength and weight which it had not before. He can scarcely strive with vigour and perseverance, when he has no hope of gaining the victory; and since he never will try his strength, can never discover the unreasonableness of his fears.
There is often to be found in men devoted to literature, a kind of intellectual cowardice, which whoever converses much among them, may observe frequently to depress the alacrity of enterprise, and, by consequence, to retard the improvement of science. They have annexed to every species of knowledge some chimerical character of terror and inhibition, which they transmit, without much reflexion, from one to another; they first fright themselves, and then propagate the panic to their scholars and acquaintance. One study is inconsistent with a lively imagination, another with a solid judgment; one is improper in the early parts of life, another requires so much time, that it is not to be attempted at an advanced age; one is dry and contracts the sentiments, another is diffuse and overburdens the memory; one is insufferable to taste and delicacy, and another wears out life in the study of words, and is useless to a wise man, who desires only the knowledge of things.
But of all the bugbears by which the Infantes barbati,3 boys both young and old, have been hitherto frighted from digressing into new tracts of learning, none has been more mischievously efficacious than an opinion that every kind of knowledge requires a peculiar genius, or mental constitution, framed for the reception of some ideas, and the exclusion of others; and that to him whose genius is not adapted to the study which he prosecutes, all labour shall be vain and fruitless, vain as an endeavour to mingle oil and water, or, in the language of chemistry, to amalgamate bodies of heterogeneous principles.
This opinion we may reasonably suspect to have been propagated, by vanity, beyond the truth. It is natural for those who have raised a reputation by any science, to exalt themselves as endowed by heaven with peculiar powers, or marked out by an extraordinary designation for their profession; and to fright competitors away by representing the difficulties with which they must contend, and the necessity of qualities which are supposed to be not generally conferred, and which no man can know, but by experience, whether he enjoys.
To this discouragement it may be possibly answered, that since a genius, whatever it be, is like fire in the flint, only to be produced by collision with a proper subject, it is the business of every man to try whether his faculties may not happily co-operate with his desires; and since they whose proficiency he admires, knew their own force only by the event, he needs but engage in the same undertaking, with equal spirit, and may reasonably hope for equal success.
There is another species of false intelligence, given by those who profess to shew the way to the summit of knowledge, of equal tendency to depress the mind with false distrust of itself, and weaken it by needless solicitude and dejection. When a scholar, whom they desire to animate, consults them at his entrance on some new study, it is common to make flattering representations of its pleasantness and facility. Thus they generally attain one of two ends almost equally desirable; they either incite his industry by elevating his hopes, or produce a high opinion of their own abilities, since they are supposed to relate only what they have found, and to have proceeded with no less ease than they promise to their followers.
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The student, inflamed by this encouragement, sets forward in the new path, and proceeds a few steps with great alacrity, but he soon finds asperities and intricacies of which he has not been forewarned, and imagining that none ever were so entangled or fatigued before him, sinks suddenly into despair, and desists as from an expedition in which fate opposes him. Thus his terrors are multiplied by his hopes, and he is defeated without resistance, because he had no expectation of an enemy.
Of these treacherous instructors, the one destroys industry, by declaring that industry is vain, the other by representing it as needless; the one cuts away the root of hope, the other raises it only to be blasted. The one confines his pupil to the shore, by telling him that his wreck is certain, the other sends him to sea, without preparing him for tempests.
False hopes and false terrors are equally to be avoided. Every man, who proposes to grow eminent by learning, should carry in his mind, at once, the difficulty of excellence, and the force of industry; and remember that fame is not conferred but as the recompense of labour, and that labour, vigorously continued, has not often failed of its reward.
No. 28. Saturday, 23 June 1750.
Illi mors gravis incubat,
Qui, notus nimis omnibus,
Ignotus moritur sibi.
Selected Essays (Penguin Classics) Page 12