No. 151. Tuesday, August 27, 1751.
[Greek:--Amphi d anthro-
pon phresin amplakiai
Anarithmatoi kremantai
Touto d amachanon eurein,
O ti nun, kai en teleu-
ta, phertaton andri tuchein.]
PINDAR, Ol. vii. 43.
But wrapt in error is the human mind,
And human bliss is ever insecure:
Know we what fortune yet remains behind?
Know we how long the present shall endure?
WEST.
The writers of medicine and physiology have traced, with great appearance of accuracy, the effects of time upon the human body, by marking the various periods of the constitution, and the several stages by which animal life makes its progress from infancy to decrepitude. Though their observations have not enabled them to discover how manhood may be accelerated, or old age retarded, yet surely, if they be considered only as the amusements of curiosity, they are of equal importance with conjectures on things more remote, with catalogues of the fixed stars, and calculations of the bulk of planets.
It had been a task worthy of the moral philosophers to have considered with equal care the climactericks of the mind; to have pointed out the time at which every passion begins and ceases to predominate, and noted the regular variations of desire, and the succession of one appetite to another.
The periods of mental change are not to be stated with equal certainty; our bodies grow up under the care of nature, and depend so little on our own management, that something more than negligence is necessary to discompose their structure, or impede their vigour. But our minds are committed in a great measure first to the direction of others, and afterwards of ourselves. It would be difficult to protract the weakness of infancy beyond the usual time, but the mind may be very easily hindered from its share of improvement, and the bulk and strength of manhood must, without the assistance of education and instruction, be informed only with the understanding of a child.
Yet, amidst all the disorder and inequality which variety of discipline, example, conversation, and employment, produce in the intellectual advances of different men, there is still discovered, by a vigilant spectator, such a general and remote similitude, as may be expected in the same common nature affected by external circumstances indefinitely varied. We all enter the world in equal ignorance, gaze round about us on the same objects, and have our first pains and pleasures, our first hopes and fears, our first aversions and desires, from the same causes; and though, as we proceed farther, life opens wider prospects to our view, and accidental impulses determine us to different paths, yet as every mind, however vigorous or abstracted, is necessitated, in its present state of union, to receive its informations, and execute its purposes, by the intervention of the body, the uniformity of our corporeal nature communicates itself to our intellectual operations; and those whose abilities or knowledge incline them most to deviate from the general round of life, are recalled from eccentricity by the laws of their existence.
If we consider the exercises of the mind, it will be found that in each part of life some particular faculty is more eminently employed. When the treasures of knowledge are first opened before us, while novelty blooms alike on either hand, and every thing equally unknown and unexamined seems of equal value, the power of the soul is principally exerted in a vivacious and desultory curiosity. She applies by turns to every object, enjoys it for a short time, and flies with equal ardour to another. She delights to catch up loose and unconnected ideas, but starts away from systems and complications, which would obstruct the rapidity of her transitions, and detain her long in the same pursuit.
When a number of distinct images are collected by these erratick and hasty surveys, the fancy is busied in arranging them; and combines them into pleasing pictures with more resemblance to the realities of life as experience advances, and new observations rectify the former. While the judgment is yet uninformed, and unable to compare the draughts of fiction with their originals, we are delighted with improbable adventures, impracticable virtues, and inimitable characters: but, in proportion as we have more opportunities of acquainting ourselves with living nature, we are sooner disgusted with copies in which there appears no resemblance. We first discard absurdity and impossibility, then exact greater and greater degrees of probability, but at last become cold and insensible to the charms of falsehood, however specious, and, from the imitations of truth, which are never perfect, transfer our affection to truth itself.
Now commences the reign of judgment or reason; we begin to find little pleasure but in comparing arguments, stating propositions, disentangling perplexities, clearing ambiguities, and deducing consequences. The painted vales of imagination are deserted, and our intellectual activity is exercised in winding through the labyrinths of fallacy, and toiling with firm and cautious steps up the narrow tracks of demonstration. Whatever may lull vigilance, or mislead attention, is contemptuously rejected, and every disguise in which errour may be concealed, is carefully observed, till, by degrees, a certain number of incontestable or unsuspected propositions are established, and at last concatenated into arguments, or compacted into systems.
At length weariness succeeds to labour, and the mind lies at ease in the contemplation of her own attainments, without any desire of new conquests or excursions. This is the age of recollection and narrative; the opinions are settled, and the avenues of apprehension shut against any new intelligence; the days that are to follow must pass in the inculcation of precepts already collected, and assertion of tenets already received; nothing is henceforward so odious as opposition, so insolent as doubt, or so dangerous as novelty.
In like manner the passions usurp the separate command of the successive periods of life. To the happiness of our first years nothing more seems necessary than freedom from restraint: every man may remember that if he was left to himself, and indulged in the disposal of his own time, he was once content without the superaddition of any actual pleasure. The new world is itself a banquet; and, till we have exhausted the freshness of life, we have always about us sufficient gratifications: the sunshine quickens us to play, and the shade invites us to sleep.
But we soon become unsatisfied with negative felicity, and are solicited by our senses and appetites to more powerful delights, as the taste of him who has satisfied his hunger must be excited by artificial stimulations. The simplicity of natural amusement is now past, and art and contrivance must improve our pleasures; but, in time, art, like nature, is exhausted, and the senses can no longer supply the cravings of the intellect.
The attention is then transferred from pleasure to interest, in which pleasure is perhaps included, though diffused to a wider extent, and protracted through new gradations. Nothing now dances before the eyes but wealth and power, nor rings in the ear, but the voice of fame; wealth, to which, however variously denominated, every man at some time or other aspires; power, which all wish to obtain within their circle of action; and fame, which no man, however high or mean, however wise or ignorant, was yet able to despise. Now prudence and foresight exert their influence: no hour is devoted wholly to any present enjoyment, no act or purpose terminates in itself, but every motion is referred to some distant end; the accomplishment of one design begins another, and the ultimate wish is always pushed off to its former distance.
At length fame is observed to be uncertain, and power to be dangerous; the man whose vigour and alacrity begin to forsake him, by degrees contracts his designs, remits his former multiplicity of pursuits, and extends no longer his regard to any other honour than the reputation of wealth, or any other influence than his power. Avarice is generally the last passion of those lives of which the first part has been squandered in pleasure, and the second devoted to ambition. He that sinks under the fatigue of getting wealth, lulls his age with the milder business of saving it.
I have in this view of life considered man as actuated only by natural desires, and yielding to their own inclinations, without regard to superior principles, by which the force of external agents may be counteracted, and the temporary prevalence of passions restrained. Nature will indeed always operate, human desires will be always ranging; but these motions, though very powerful, are not resistless; nature may be regulated, and desires governed; and, to contend with the predominance of successive passions, to be endangered first by one affection, and then by another, is the condition upon which we are to pass our time, the time of our preparation for that state which shall put an end to experiment, to disappointment, and to change.
[The end]
Samuel Johnson's essay: Rambler 151