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lance; but such attacks are seldom made without the loss of friendship; for whoever has once found the vulnerable part will always be feared, and the resentment will burn on in secret, of which shame hinders the discovery.
This, however, is a slow malignity, which a wise man will obviate as inconsistent with quiet, and a good man will repress as contrary to virtue; but human happiness is sometimes violated by some more sudden strokes.
A dispute begun in jest upon a subject which a moment before was on both parts regarded with careless indifference, is continued by the desire of conquest, till vanity kindles into rage, and opposition rankles into enmity. Against this hasty mischief, I know not what security can be obtained; men will be sometimes surprised into quarrels; and though they might both hasten to reconciliation, as soon as their tumult had subsided, yet two minds will seldom be found together, which can at once subdue their discontent, or immediately enjoy the sweets of peace, without remembering the wounds of the conflict.
Friendship has other enemies. Suspicion is always hardening the cautious, and disgust repelling the delicate. Very slender differences will sometimes part those whom long reciprocation of civility or beneficence has united. Lonelove and Ranger retired into the country to enjoy the company of each other, and returned in six weeks cold and petulant; Ranger's pleasure was to walk in the fields, and Lonelove's to sit in a bower; each had complied with the other in his turn, and each was angry that compliance had been exacted.
The most fatal disease of friendship is gradual decay, or dislike hourly increased by causes too slender for complaint, and too numerous for removal.—
Those who are angry may be reconciled; those who have been injured may receive a recompence; but when the desire of pleasing and willingness to be pleased is silently diminished, the renovation of friendship is hopeless; as, when the vital powers sink into languor, there is no longer any use of the physician.
No. 24. SATURDAY, SEPTEMBER 30, 1758.
WHEN man sees one of the inferior creatures perched upon a tree, or basking in the sunshine, without any apparent endeavour or pursuit, he often asks himself, or his companion, On what that animal can be supposed to be thinking?
Of this question, since neither bird nor beast can answer it, we must be content to live without the resolution. We know not how much the brutes recollect of the past, or anticipate of the future ; what power they have of comparing and preferring ; or whether their faculties may not rest in motionless indifference, till they are moved by the presence of their proper object, or stimulated to act by corporal
I am the less inclined to these superfluous inquiries, because I have always been able to find sufficient matter for curiosity in my own species. It is useless to go far in quest of that which may be found at home; a very narrow circle of observation will supply a sufficient number of men and women, who might be asked, with equal propriety, On what they can be thinking?
It is reasonable to believe, that thought, like every
thing else, has its causes and effects; that it must proceed from something known, done, or suffered; and must produce some action or event. Yet how great is the number of those in whose minds no source of thought has ever been opened, in whose life no thought of consequence is ever discovered who have learned nothing upon which they can reflect; who have neither seen nor felt any thing which could leave its traces on the memory; who neither foresee nor desire any change of their condition, and have therefore neither fear, hope, nor design, and yet are supposed to be thinking beings. To every act a subject is required. He that thinks, must think upon something. But tell me, ye that pierce deepest into nature, ye that take the widest surveys of life, inform me, kind shades of Malbranche and of Locke, what that something can be, which excites and continues thought in maiden aunts with small fortunes; in younger brothers that live upon annuities; in traders retired from business; in soldiers absent from their regiments; or in widows that have no children?
Life is commonly considered as either active or contemplative; but surely this division, how long soever it has been received, is inadequate and fallacious. There are mortals whose life is certainly not active, for they do neither good nor evil; and whose life cannot be properly called contemplative, for they never attend either to the conduct of men, or the works of nature, but rise in the morning, look round them till night in careless stupidity, go to bed and sleep, and rise again in the morning.
It has been lately a celebrated question in the schools of philosophy, Whether the soul always thinks? Some have defined the soul to be the power of thinking; concluded that its essence consists in act; that, if it should cease to act, it would cease to
be; and that cessation of thought is but another name for extinction of mind. This argument is subtle, but not conclusive; because it supposes what cannot be proved, that the nature of mind is properly defined. Others affect to disdain subtilty, when subtilty will not serve their purpose, and appeal to daily experience. We spend many hours, they say, in sleep, without the least remembrance of any thoughts which then passed in our minds; and since we can only by our own consciousness be sure that we think, why should we imagine that we have had thought of which no consciousness remains?
This argument, which appeals to experience, may from experience be confuted. We every day do something which we forget when it is done, and know to have been done only by consequence.
waking hours are not denied to have been passed in thought; yet he that shall endeavour to recollect on one day the ideas of the former, will only turn the eye of reflection upon vacancy; he will find, that the greater part is irrevocably vanished, and wonder how the moments could come and go, and leave so little behind them.
To discover only that the arguments on both sides are defective, and to throw back the tenet into its former uncertainty, is the sport of wanton or malevolent scepticism, delighting to see the sons of philosophy at work upon a task which never can be decided. I shall suggest an argument hitherto overlooked, which may perhaps determine the controversy.
If it be impossible to think without materials, there must necessarily be minds that do not always think ; and whence shall we furnish materials for the meditation of the glutton between his meals, of the sportsman in a rainy month, of the annuitant between
the days of quarterly payment, of the politician when the mails are detained by contrary winds?
But how frequent soever may be the examples of existence without thought, it is certainly a state not much to be desired. He that lives in torpid insensibility, wants nothing of a carcase but putrefaction. It is the part of every inhabitant of the earth to partake the pains and pleasures of his fellow-beings: and, as in a road through a country desart and uniform, the traveller languishes for want of amusement, so the passage of life will be tedious and irksome to him who does not beguile it by diversified ideas.
No. 25. SATURDAY, OCTOBER 7, 1758.
TO THE IDLER.
I AM a very constant frequenter of the playhouse, a place to which I suppose the Idler not much a stranger, since he can have no where else so much entertainment with so little concurrence of his own endeavour, At all other assemblies, he that comes to receive delight, will be expected to give it; but in the theatre nothing is necessary to the amusement of two hours, but to sit down and be willing to be pleased.
The last week has offered two new actors to the town. The appearance and retirement of actors are the great events of the theatrical world; and their first performance fill the pit with conjecture and