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8. The truth is, this ridiculous chase after imaginary pleasures, cannot be sufficiently exposed, as it is the great source of those evils which generally undo a nation. Let a man's estate be what it may, he is a poor man, if he does not live within it; and naturally sets himself to sale to any one that can give him his price.
9. When Pittacus, after the death of his brother, who nad left him a good estate, was offered a great sum of money by the king of Lydia, he thanked him for his kindness; but told him, he had already more by half than he knew what to do with.. In short, content is equivalent to wealth, and luxury to poverty; or, to give the thought a more agreeable turn, Content is natural wealth,” says Socrates; to which I shall add, luxury is artificial poverty,
10. I shall therefore recommend to the consideration of those, who are always aiming at superfluous and imaginary enjoyments, and who will not be at the trouble of contracting their desires, an excellent saying of Bion the philosopher, namely, - That no man has so much care, au he who endeavours after the most happiness.”
11. In the second place, every one ought to reflect how much more unhappy he might be, than he really is.-The former consideration took in all those who are sufficiently provided with the means to make themselves easy; this regards such as actually lie under some pressure or misfortune. These may receive great alleviation, from such à comparison as the unhappy person may make between himself and others; or between the misfortune which he suffers and greater misfortunes which might have befallen him.
12. I like the story of the honest Dutchman, who, upon breaking his leg by a fall from the mainmast, told the standers by, it was a great mercy that it was not his neck. To which, since I am got into quotations, give me leave to add the saying of an old philosopher, who, after have ing invited some of his friends to dine with him, was ruffled by a person that came into the room in a passion, and threw down the table that stood before them: « Every one,” says he, " has his calamity; and he is a happy man that has no greater than this."
13. We find an instance to the same purpose, in the life of doctor Hammond, written by bishop Fell. good man was troubled with a complication of distempers, when he had the gout upon him, he used to thank God that
it was not the stone; and when he had the stone, that he nad not both these distempers on him at the same time.
14. I cannot conclude this essayi without observing, that there never was any system besides that of Christianity, which could effectually produce in the mind of man the
virtue I have been hitherto speaking of. In order to bo
make us contented with our condition, many of the present philosophers tell us, that our discontent only hurts ourselves, without being able to make any alteration in
our circumstances; others, that whatever evil befalls us alth ,
is derived to us by a fatal necessity, to which superiour beings themselves are subject; while others, very gravely,
tell the man who is miserable, that it is necessary that ateis he should be so, to keep up the harmony of the universe;
and that the scheme of Providence would be troubled and on of
perverted, were he otherwise.
15. These, and the like considerations, rather Hence than satisfy a man.
They may show him that his discuntent is unreasonable, but they are by no means sufficient to relieve it. They rather give despair than consolation. In a word, a man might reply to one of these comforters, as Au gustus did to his friend, who advised him not to grieve for the death of a person whom he loved, because his grief could not fetch him again: “ It is for that very reason,” said the emperor, " that I grieve.”
16. On the contrary, religion bears a more tender regard to human nature. It prescribes to every miserable man the means of bettering his condition: nay, it shows him, that bearing his afflictions as he ought to do, will naturally end in the removal of them. It makes him'easy here, because it can make him happy hereafter.
Blagi. led on the re,
or mis 1 such
it wees he suf
neck : leare : har.
SECTION XII. a Ma-lig-ni-ty,, må-lig'-ne-tè, mal-jd Do-mes-tick, do-mês'-tik, belong ice, ill-will
ing to the house. as rus , b Em-bar-rass-mént, ém-bår'-rás-e Ret-i-nue, rét'-e-nů, a train of atment, perplexity
tendants. c List-less-ness, list'-lés-nés, inat- f Ti-tle, ti-tl, name, claim of right. tention.
8 Op-u-lent, op'-på-lent, rich,
wealthy. Rank and riches afford no ground for envy.. 1. Of all the grounds of envy among men, superiority in rank and fortune is the most general. Hence, the maligni tya which the poor commonly bear to the rich, as engrossing to themselves all the comforts of life. Hence, the evil eye
the is this ipers that
Then w link als
with which persons of inferiour station scrutinize those who ! 1. Let are above them in rank; and if they approach to that rank, pa and their envy is generally strongest agai.ist such as are just like us one step higher than themselves.
2. Alas! my friends, all this envious disquietude, which agitates the world, arises from a deceitful figure which im- ew the poses on the public view. False colours are hung out: the i real state of men is not what it seems to be. The order of society requires a distinction of ranks to take place: but in point of happiness, all men come much nearer topt of t equality than is commonly imagined; and the circumstances, which form any material difference of happiness among them, are not of that nature which renders them grounds of envy.
3. The poor man possesses not, it is true, some of the conveniences and pleasures of the rich; but, in return, he line is free from many embarrassments” to which they are subject. By the simplicity and uniformity of his life, he is the delivered from that variety of cares, which perplex those who have great affairs to manage, intricate plans to pursue, many enemies, perhaps, to encounter in the pursuit.
4. In the tranquillity of his small habitation, and private family, he enjoys a peace which is often unknown at courts. The gratifications of nature, which are always he most satisfactory, are possessed by him to their full extent; and if he be a stranger to the refined pleasures of the wealthy, he is unacquainted also with a desire of them, and by consequence, feels no want. His plain meal satisfies his appétite, with a relish probably higher than that of the rich man, who sits down to his luxurious banquet.
5. His sleep is more sound; his health more firm; he knows not what spleen, languor, and listlessnessc are. His accustomed ernployments or labours are not more oppresso ive to him, than the labour of attendance on courts and the great, the labour of dress, the fatigue of amusements, the very weight of idleness, frequently are to the rich.
6.. In the mean time, all the beauty of the face of nature, all the enjoyments of domestica society, all the gaiety and cheerfulness of an easy mind, are as open to him as to those of the highest rank. The splendour of retinue,e the sound of titles,' the appearances of high respect, are indeed soothing, for a short time, to the great. But, become familiar, they are soon forgotten. Custom effaces their impression. They sink into the rank of those ordinary things, which is daily recur, without raising any seusation of joy.
i are just
le, which Thich im sout: the
'he order ke place!
circun appines Hers then
Life, he iC In-so-lent, in-80-lént, haughty, steady, heedless. zal satt“ viduals be found, who are exactly in all respects, alike.
7. Let us cease, therefore, from looking up with discon hat rant, tent and envy to those, whom birth or fortune has placed
Let us adjust the balance of happiness fairly. When we think of the enjoyments we want, we should think also of the troubles from which we are free. allow their just value to the comforts we possess, we shall find
reason to rest satisfied, with a very moderate, though not an opulents and splendid, condition of fortune. Often, did we know the whole, we should be inclined to pity the state of those whom we now envy.,
BLAIR. SECTION XIII. a U-ni-for-mi-ty, yå-ne-for-me-te, e Tur-bu-lence, tůr'-bů-lense, tu
sameness, resemblance to itself, mult, violence. of the even tenour.
of Ex-claim, eks-klàme', to cry out he B Lev-i-ty, lêv'-ve-tė, lightness, in with vehemence. are sub constancy.
8 Gid-dy, gid'-dé, whirling, una overbearing:
| h E-qua-nim-i-ty, e-kwa-nim'-e-tė, d Spouse, 'spodze, one joined in eyenness of mind. marriage.
i Mag-ni-fy, måg'-ne-fi, to make 1 priz ! Patience under provocations our interest as well as duty.
1. The wide circle of human society is diversified by a e alway endless variety of characters, dispositions, and passions.
Uniformitya is, in no respect, the genius of the world.
Every man is marked by some peculiarity which distinguishes him from another; and no where can two indiWhere
so much diversity obtains, it cannot but happen, get that in the intercourse which men are obliged to maintain, firm; their tempers will often be ill adjusted to that intercourse; will jar, and interfere with each other.
2. Hence, in every station, the highest as well as the
pwest, and in every condition of life, publick, private, and emeli domestick, occasions of irritation frequently arise. We
are provoked, sometimes, by the folly and levity of those nature with whom we are connected; sometimes, by their indiffer
ence or neglect; by the incivility of a friend, the haughtiness of a superiour, or the insolent behaviour of one in ower station,
3. Hardly a day passes, without somewhat or other occurring, which serves to ruffle the man of impatient spirit. Of course, such a man lives in a continual storm.
their full asures d'
n that of
ety and to those e sound sooth amiliar, ression
He knows not what it is to enjoy a train of good humour. Servants, neighbours, friends, spouse, and children, all, through the unrestrained violence of his temper, become sources of disturbance and vexation to him. In vain is affluence; in vain are health and prosperity. The least trifle is sufficient to discompose his mind, and poison his pleasures. His very amusements are mixed with turbu. fence and passion.
4. I would beseech this man to consider, of what small moment the provocations which he receives, or at least imagines himself to receive, are really in themselves; but of what great moment; he makes them, by suffering them to deprive him of the possession of himself. I would be scech him, to consider how many hours of happiness he throws away, which a little more patience would allow him to enjoy: and how much he puts it in the power of the most insignificant persons to render him miserable.
5. “But who can expect,” we hear him exclaim, “ that he is to possess the insensibility of a stone? How is it pos sible for human nature to endure so many repeated provocations? or to bear calmly with so unreasonable behaviour?" My brother! if thou canst bear with no instances of un reasonable' behaviour, withdraw thyself from the world Thou art no longer fit to live in it. Leave the intercourse of men.
Retreat to the mountain, and the desert; or shut thyself up in a cell. For here, in the midst of society offences must come.
6. We might as well expect, when we behold a calm at mosphere, and a clear sky, that no clouds were ever to rise, and no winds to blow, as that our life were long to proceed, without receiving provocations from human frailty. The careless and the imprudent, the giddy and the fickle, the ungrateful and the interested, every where meet us. They are the briers and thorns, with which the paths of human life are beset. He only, who can hold his course among them with patience and equanimity," he who is prepared to bear what he must expect to happen, is worthy of the name of a man.
7. If we preserved ourselves composed but for a moment, we should perceive the insignificancy of most of those provocations which we magnifyi so highly. When a few suns more have rolled over our heads, the storm will, of itself, have subsided; the cause of our present impatience and disturbance will be utterly forgotten.-Can we not