Now with all these each man is acquainted in the sphere of his inward experience, whether he is a single being standing by himself, or is an individual belonging to a numerous species.

Observe then the difference between my acquaintance with the phenomena of the material universe, and with the individuals of my own species.

The former say nothing to me; they are a series of events and no more; I cannot penetrate into their causes; that which gives rise to my sensations, may or may not be similar to the sensations themselves. The follower of Berkeley or Newton has satisfied himself in the negative.

But the case is very different in my intercourse with my fellow-men.

Agreeably to the statement already made I know the reality of human nature; for I feel the particulars that const.i.tute it within myself.

The impressions I receive from that intercourse say something to me; for they talk to me of beings like myself. My own existence becomes multiplied in infinitum. Of the possibility of matter I know nothing; but with the possibility of mind I am acquainted; for I am myself an example. I am amazed at the consistency and systematic succession of the phenomena of the material universe; though I cannot penetrate the veil which presents itself to my grosser sense, nor see effects in their causes. But I can see, in other words, I have the most cogent reasons to believe in, the causes of the phenomena that occur in my apparent intercourse with my fellow-men. What solution so natural, as that they are produced by beings like myself, the duplicates, with certain variations, of what I feel within me?

The belief in the reality of matter explains nothing. Supposing it to exist, if Newton is right, no particle of extraneous matter ever touched the matter of my body; and therefore it is not just to regard it as the cause of my sensations. It would amount to no more than two systems going on at the same time by a preestablished harmony, but totally independent of and disjointed from each other.

But the belief in the existence of our fellow-men explains much. It makes level before us the wonder of the method of their proceedings, and affords an obvious reason why they should be in so many respects like our own. If I dismiss from my creed the existence of inert matter, I lose nothing. The phenomena, the train of antecedents and consequents, remain as before; and this is all that I am truly concerned with. But take away the existence of my fellow-men; and you reduce all that is, and all that I experience, to a senseless mummery. "You take my life, taking the thing whereon I live."

Human nature, and the nature of mind, are to us a theme of endless investigation. "The proper study of mankind is man." All the subtlety of metaphysics, or (if there be men captious and prejudiced enough to dislike that term) the science of ourselves, depends upon it. The science of morals hangs upon the actions of men, and the effects they produce upon our brother-men, in a narrower or a wider circle. The endless, and inexpressibly interesting, roll of history relies for its meaning and its spirit upon the reality and substance of the subjects of which it treats. Poetry, and all the wonders and endless varieties that imagination creates, have this for their solution and their soul.

Sympathy is the only reality of which we are susceptible; it is our heart of hearts: and, if the world had been "one entire and perfect chrysolite," without this it would have been no more than one heap of rubbish.

Observe the difference between what we know of the material world, and what of the intellectual. The material goes on for ever according to certain laws that admit of no discrimination. They proceed upon a first principle, an impulse given them from the beginning of things. Their effects are regulated by something that we call their nature: fire burns; water suffocates; the substances around us that we call solid, depend for their effects, when put in motion, upon momentum and gravity.

The principle that regulates the dead universe, "acts by general, not by partial laws."

When the loose mountain trembles from on high, Shall gravitation cease, if you go by?

No: the chain of antecedents and consequents proceeds in this respect for ever the same. The laws of what we call the material world continue unvaried. And, when the vast system of things was first set in motion, every thing, so far as depends on inert matter, was determined to the minutest particle, even to the end of time.

The material world, or that train of antecedents and consequents which we understand by that term, goes on for ever in a train agreeably to the impulse previously given. It is deaf and inexorable. It is unmoved by the consideration of any accidents and miseries that may result, and unalterable. But man is a source of events of a very different nature.

He looks to results, and is governed by views growing out of the contemplation of them. He acts in a way diametrically opposite to the action of inert matter, and "turns, and turns, and turns again," at the impulse of the thought that strikes him, the appet.i.te that prompts, the pa.s.sions that move, and the effects that he antic.i.p.ates. It is therefore in a high degree unreasonable, to make that train of inferences which may satisfy us on the subject of material phenomena, a standard of what we ought to think respecting the phenomena of mind.

It is further worthy of our notice to recollect, that the same reasonings which apply to our brethren of mankind, apply also to the brute creation. They, like ourselves, act from motives; that is, the elections they form are adopted by them for the sake of certain consequences they expect to see result from them. Whatever becomes therefore of the phenomena of what we call dead matter, we are here presented with tribes of being, susceptible of pleasure and pain, of hope and fear, of regard and resentment.

How beautifully does this conviction vary the scene of things! What a source to us is the animal creation, of amus.e.m.e.nt, of curious observations upon the impulses of inferior intellect, of the exhaustless varieties of what we call instinct, of the care we can exercise for their accommodation and welfare, and of the attachment and affection we win from them in return! If I travel alone through pathless deserts, if I journey from the rising to the setting sun, with no object around me but nature's desolation, or the sublime, the magnificent and the exuberant scenery she occasionally presents, still I have that n.o.ble animal, the horse, and my faithful dog, the companions of my toil, and with whom, when my solitude would otherwise become insufferable, I can hold communion, and engage in dumb dialogues of sentiment and affection.

I have heard of a man, who, talking to his friend on the subject of these speculations, said, "What then, are you so poor and pusillanimous a creature, that you could not preserve your serenity, be perfectly composed and content, and hold on your way unvaried, though you were convinced that you were the only real being in existence, and all the rest were mere phantasies and shadows?"

If I had been the person to whom this speech was addressed, I should have frankly acknowledged, "I am the poor and pusillanimous creature you are disposed to regard with so much scorn."

To adopt the sententious language of the Bible, "It is not good for man to be alone." All our faculties and attributes bear relation to, and talk to us of, other beings like ourselves. We might indeed eat, drink and sleep, that is, submit to those necessities which we so denominate, without thinking of any thing beyond ourselves; for these are the demands of our nature, and we know that we cannot subsist without them.

We might make use of the alternate conditions of exercise and repose.

But the life of our lives would be gone. As far as we bore in mind the creed we had adopted, of our single existence, we could neither love nor hate. Sympathy would be a solemn mockery. We could not communicate; for the being to whom our communication was addressed we were satisfied was a non-ent.i.ty. We could not antic.i.p.ate the pleasure or pain, the joy or sorrow, of another; for that other had no existence. We should be in a worse condition than Robinson Crusoe in the desolate island; for he believed in the existence of other men, and hoped and trusted that he should one day again enter into human society. We should be in a worse condition than Robinson Crusoe; for he at least was unannoyed in his solitude; while we are perpetually and per force intruded on, like a delirious man, by visions which we know to be unreal, but which we are denied the power to deliver ourselves from. We have no motive to any of the great and cardinal functions of human life; for there is no one in being, that we can benefit, or that we can affect. Study is nothing to us; for we have no use for it. Even science is unsatisfactory; unless we can communicate it by word or writing, can converse upon it, and compare notes with our neighbour. History is nothing; for there were no Greeks and no Romans; no freemen and no slaves; no kings and no subjects; no despots, nor victims of their tyranny; no republics, nor states immerged in brutal and ignominious servitude. Life must be inevitably a burthen to us, a dreary, unvaried, motiveless existence; and death must be welcomed, as the most desirable blessing that can visit us. It is impossible indeed that we should always recollect this our, by supposition, real situation; but, as often as we did, it would come over us like a blight, withering all the prospects of our industry, or like a scirocco, unbracing the nerves of our frame, and consigning us to the most pitiable depression.

Thus far I have allowed myself to follow the refinements of those who profess to deny the existence of the material universe. But it is satisfactory to come back to that persuasion, which, from whatever cause it is derived, is incorporated with our very existence, and can never be shaken off by us. Our senses are too powerful in their operation, for it to be possible for us to discard them, and to take as their subst.i.tute, in active life, and in the earnestness of pursuit, the deductions of our logical faculty, however well knit and irresistible we may apprehend them to be. Speculation and common sense are at war on this point; and however we may "think with the learned," and follow the abstrusenesses of the philosopher, in the sequestered hour of our meditation, we must always act, and even feel, "with the vulgar," when we come abroad into the world.

It is however no small gratification to the man of sober mind, that, from what has here been alleged, it seems to follow, that untutored mind, and the severest deductions of philosophy, agree in that most interesting of our concerns, our intercourse with our fellow-creatures.

The inexorable reasoner, refining on the reports of sense, may dispose, as he pleases, of the chair, the table, and the so called material substances around him. He may include the whole solid matter of the universe in a nutsh.e.l.l, or less than a nutsh.e.l.l. But he cannot deprive me of that greatest of all consolations, the sustaining pillar of my existence, "the cordial drop Heaven in our cup has thrown,"--the intercourse of my fellow-creatures. When we read history, the subjects of which we read are realities; they do not "come like shadows, so depart;" they loved and acted in sober earnest; they sometimes perpetrated crimes; but they sometimes also achieved ill.u.s.trious deeds, which angels might look down from their exalted abodes and admire. We are not deluded with mockeries. The woman I love, and the man to whom I swear eternal friendship, are as much realities as myself. If I relieve the poor, and a.s.sist the progress of genius and virtuous designs struggling with fearful discouragements, I do something upon the success of which I may safely congratulate myself. If I devote my energies to enlighten my fellow-creatures, to detect the weak places in our social inst.i.tutions, to plead the cause of liberty, and to invite others to engage in n.o.ble actions and unite in effecting the most solid and unquestionable improvements, I erect to my name an eternal monument; or I do something better than this,--secure inestimable advantage to the latest posterity, the benefit of which they shall enjoy, long after the very name of the author shall, with a thousand other things great and small, have been swallowed up in the gulph of insatiable oblivion.

ESSAY XXIII. OF HUMAN VIRTUE. THE EPILOGUE.

The life of man is divided into many stages; and we shall not form a just estimate of our common nature, if we do not to a certain degree pa.s.s its successive periods in review, and observe it in its commencement, its progress, and its maturity.

It has been attempted to be established in an early part of the present volume(82), that all men, idiots and extraordinary cases being put out of the question, are endowed with talents, which, if rightly directed, would shew them to be apt, adroit, intelligent and acute, in the walk for which their organisation especially fitted them. We are bound therefore, particularly in the morning of life, to consider every thing that presents itself to us in the human form, with deference and attention.

(82) See above, Essay III.

"G.o.d," saith the Preacher, "made man upright; but he hath sought out many inventions." There is something loose and difficult of exposition in this statement; but we shall find an important truth hid beneath its obscurity.

Junius Brutus, in the play, says to his son,

I like thy frame: the fingers of the G.o.ds I see have left their mastery upon thee; And the majestic prints distinct appear.

Such is the true description of every well-formed and healthful infant that is born into the world.

He is placed on the threshold of existence; and an eventful journey is open before him. For the first four or five years of life indeed he has little apprehension of the scenes that await him. But a child of quick apprehension early begins to have day-dreams, and to form imaginations of the various chances that may occur to him, and the things he shall have to do, when, according to the language of the story-books, he "goes out to seek his fortune."

"G.o.d made man upright." Every child that is born, has within him a concealed magazine of excellence. His heart beats for every thing that is lovely and good; and whatever is set before him of that sort in honest colours, rouses his emulation. By how many tokens does he prove himself worthy of our approbation and love--the unaffected and ingenuous sobriety with which he listens to what addresses itself to his attention, the sweetness of his smile, his hearty laugh, the clear, bell tones of his voice, his sudden and a.s.sured impulses, and his bounding step!

To his own heart he promises well of himself. Like Lear in the play, he says, "I will do such things!--What they are, yet I know not." But he is a.s.sured, frank and light-spirited. He thinks of no disguise. He "wears his heart upon his sleeve." He looks in the face of his seniors with the glistening eye of confidence, and expects to encounter sympathy and encouragement in return. Such is man, as he comes from the hands of his maker.

Thus prepared, he is turned into the great field of society. Here he meets with much that he had not antic.i.p.ated, and with many rebuffs. He is taught that he must accommodate his temper and proceedings to the expectations and prejudices of those around him. He must be careful to give no offence. With how many lessons, not always the most salutary and ingenuous, is this maxim pregnant! It calls on the neophyte to bear a wary eye, and to watch the first indications of disapprobation and displeasure in those among whom his lot is cast. It teaches him to suppress the genuine emotions of his soul. It informs him that he is not always to yield to his own impulses, but that he must "stretch forth his hands to another, and be carried whither he would not."

It recommends to him falseness, and to be the thing in outward appearance that he is not in his heart.

Still however he goes on. He shuts up his thoughts in his bosom; but they are not exterminated. On the contrary he broods over them with genial warmth; and the less they are exposed to the eye of day, the more perseveringly are they cherished. Perhaps he chooses some youthful confident of his imaginings: and the effect of this is, that he pours out his soul with uncontrolable copiousness, and with the fervour of a new and unchecked conceiving. It is received with answering warmth; or, if there is any deficiency in the sympathy of his companion, his mind is so earnest and full, that he does not perceive it. By and by, it may be, he finds that the discovery he had made of a friend, a brother of his soul, is, like so many of the visions of this world, hollow and fallacious. He grasped, as he thought, a jewel of the first water; and it turns out to be a vulgar pebble. No matter: he has gained something by the communication. He has heard from his own lips the imaginings of his mind shaped into articulate air; they grew more definite and distinct as he uttered them; they came by the very act to have more of reality, to be more tangible. He shakes off the ill-a.s.sorted companion that only enc.u.mbered him, and springs away in his race, more light of heart, and with a step more a.s.sured, than ever.

By and by he becomes a young man. And, whatever checks he may have received before, it usually happens that all his hopes and projects return to him now with recruited strength. He has no longer a master. He no longer crouches to the yoke of subjection, and is directed this way and that at the judgment of another. Liberty is at all times dear to the free-soured and ingenuous; but never so much so, as when we wear it in its full gloss and newness. He never felt before, that he was sui juris, that he might go whithersoever he would, without asking leave, without consulting any other director than the law of his own mind. It is nearly at the same season that he arrives at the period of p.u.b.erty, at the stature, and in a certain degree at the strength, which he is destined to attain. He is by general consent admitted to be at years of discretion.

Though I have put all these things together, they do not, in the course of nature, all come at the same time. It is a memorable period, when the ingenuous youth is transferred from the trammels of the schoolmaster to the residence of a college. It was at the age of seventeen that, according to the custom of Rome, the youthful citizen put on the manly gown, and was introduced into the forum. Even in college-life, there is a difference in the privileges of the mere freshman, and of the youth who has already completed the first half of his period in the university.

The season of what may be denominated the independence of the individual, is certainly in no small degree critical. A human being, suddenly emanc.i.p.ated from a state of subjection, if we may not call it slavery, and transported into a state of freedom, must be expected to be guilty of some extravagancies and follies.

But upon the whole, with a small number of exceptions, it is creditable to human nature, that we take this period of our new powers and immunities with so much sobriety as we do.

The young man then, calls to mind all that he imagined at an earlier season, and that he promised himself. He adds to this the new lights that he has since obtained, and the nearer and more distinct view that he has reached, of the realities of life.

He recollects the long noviciate that he served to reach this period, the twenty years that he pa.s.sed in ardent and palpitating expectation; and he resolves to do something worthy of all he had vowed and had imagined. He takes a full survey of his stores and endowments; and to the latter, from his enthusiasm and his self-love, he is morally sure to do justice. He says to himself, "What I purpose to do will not be achieved to-day. No; it shall be copious, and worthy of men's suffrage and approbation. But I will meditate it; I will sketch a grand outline; I will essay my powers in secret, and ascertain what I may be able to effect." The youth, whose morning of life is not utterly abortive, palpitates with the desire to promote the happiness of others, and with the desire of glory.

We have an apt specimen of this in the first period of the reign of Nero. The historians, Tacitus in particular, have treated this with too much incredulity. It was the pa.s.sion of that eminent man to indulge in subtleties, and to find hidden meanings in cases where in reality every thing is plain. We must not regard the panegyric of Seneca, and the devotion of Lucan to the imperial stripling, as unworthy of our attention. He was declared emperor before he had completed the eighteenth year of his age. No occasion for the exhibition of liberality, clemency, courtesy or kindness escaped him. He called every one by his name, and saluted all orders of men. When the senate shewed a disposition to confer on him peculiar honours, he interposed, he said, "Let them be bestowed when I have deserved them(83)." Seneca affirms, that in the first part of his reign, and to the time in which the philosopher dedicated to him his treatise of Clemency, he had "shed no drop of blood(84)." He adds, "If the G.o.ds were this day to call thee to a hearing, thou couldst account to them for every man that had been intrusted to thy rule. Not an individual has been lost from the number, either by secret practices, or by open violence. This could scarcely have been, if thy good dispositions had not been natural, but a.s.sumed.

No one can long personate a character. A pretended goodness will speedily give place to the real temper; while a sincere mind, and acts prompted by the heart, will not fail to go on from one stage of excellence to another(85)."

(83) Suetonius, Nero, cap. 10.

(84) De Clementia, Lib. I, cap. II.