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elementary ideas and feelings which opposite states of society afford, for those intimate, and perhaps indissoluble complexities of thought and passion, that are begun in infancy, and continually multiplied in the progress of life. To bring together, in one spectacle, the inhabitants of the wild, of the rude village, and of the populous city, would be to present so many living monuments of the dominion of that principle which has been the subject of our investigation.

When we descend, from the diversities of national character, to the details of private life, we find the elements of the power which produced those great results. It has been said, that the example, which it is most easy to follow, is that of happiness; and the happiness, which is constantly before us, is that to which our early wishes may be expected to turn. We readily acquire, therefore, the desires and passions of those who surround us from our birth; because we consider that as happiness, which they consider as happiness. There may be vice in this indeed, and vice, which in other circumstances, we should readily have perceived; but it is the vice of those who have relieved our earliest wants, and whose caresses and soothings, long before we were able to make any nice discriminations, have produced that feeling of love, which commends to us every thing that forms a part of the unanalyzed remembrance of our parents and friends. Even in more advanced life, it is not easy to love a guilty person, and to feel the same abhorrence of guilt; though vice and virtue have been previously distinguished in our thought with accuracy:—and therefore, in periods of savage or dissolute manners, and at an age, when the ideas of virtue and vice are obscure, and no analysis has yet been made of complex emotions, it is not wonderful that the child, whose parents are, perhaps, his only objects of love, should resemble them still more in disposition than in countenance.

"Here vice begins then: At the gate of life,-
Ere the young multitude to diverse roads
Part, like fond pilgrims on a journey unknown,
Sits Fancy, deep enchantress; and to each,
With kind maternal looks, presents her bowl,
A potent beverage. Heedless they comply:
Till the whole soul, from that mysterious draught
Is tinged, and every transient thought imbibes
Of gladness or disgust, desire or fear,
One home-bred colour."

*

It would, indeed, be too much to say, that the virtues of their offspring are comprehended in the virtues of the parents, as the embryo blossom in the seed from which it is to spring; but at least, it may be truly said, that the parental virtues are not more a source of happiness to the child, than they are a source of moral inspiration; and that the most heroic benevolence of him, to whose glory every voice is joining in homage, may often be nothing more than the developement of that humbler virtue, which smiled upon his infancy, -and which listens to the praise with a joy that is altogether unconscious of the merit which it might claim.

When the passion of ambition begins to operate, the principle which we are considering acquires more than double energy. Each individual is then governed, not merely by his own associations, but by the whole associations. of the individuals surrounding him, that seem to be transferred, as it were, to * Pleasures of Imagination, Second Form of the Poem, B. II. v. 445, 454.

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his breast. He seeks distinction,-and he seeks that species of distinction which is to make him honourable in their eyes. He is guided, therefore, by views of good, which have been the gradual growth, in the nation, of circumstances, that might perhaps never have affected him personally, and he acts, accordingly, not as he would have acted, but as it is the fashion of the time to act. To be informed of the circumstances which, among the leading orders of society, are reckoned glorious or disgraceful, would be to know, with almost accurate foresight, the national character of the generation that is merely rising into life; if it were not for those occasional sudden revolutions of manners, produced by the shock of great political events, or the energies of some extraordinary mind; though, even then, the associating principle, in changing its direction, is far from losing any part of its efficacy. More than half of the excessive austerity of manners, in the time of Cromwell, was produced by the same passion, which, after the restoration of Charles, produced perhaps an equal proportion of the dissipation and general profligacy of that licentious and disgraceful reign. A very few words of ridicule, if they have become fashionable, may render virtue more than a man of ordinary timidity can venture to profess or practise; and the evil which hypocrisy has done in the world, has not arisen so much from the distrust which it has produced of the appearances of morality, as from the opportunity which it has afforded to the profligate of fixing that name on the real sanctity of virtue and religion, and of thus terrifying the inconsiderate into a display of vices which otherwise they would have hated, and blushed to embrace.

What irresistible effect, in the rejection of opinions, has been produced by the terms of contempt that have been affixed to them, sometimes from accidental circumstances, and still more frequently from intentional malice,—and which have continued, ever after, to associate with the opinions an ignominy which did not belong to them! The most powerful of all persecution has often been not the axe and the faggot, but the mere invention of a name. To this sort of persecution all our passions lend themselves readily, because, though we may be quite unable to understand the distinctions which have given rise to opposite names, and though often there may be no real distinction beyond the name itself, we are all capable of understanding, that a name which does not include our own sect or party, implies an opposition to us, of some kind or other; and we have all vanity enough to feel such a difference of sentiment, though it may be on subjects which neither we nor our opponents comprehend,-to be an implied accusation of error, and therefore an insult to the dignity of our own opinion. In the history of ecclesiastical and civil affairs, what crowds of heretics and political partisans do we find whom the change of a few letters of the alphabet would have converted into friends, or have reversed their animosities; and many Homoousians, and Homoiousians, and Tories and Whigs, have reciprocally hated each other, who, but for the invention of the names, would never have known that they differed!

It would be but a small evil, if the vices of the great were confined to that splendid circle which they fill. But how difficult is it for those who are dazzled with that splendour, and who associate it with every thing which it surrounds, to think that the vices of the great are vices.

"The broad corruptive plague Breathes from the city to the farthest hut, That sits serene within the forest shade."

"The obscure citizen," says Massillon, "in imitating the licentiousness of the great, thinks that he stamps on his passions the seal of dignity and nobility; and thus vanity alone is sufficient to perpetuate disorder, which, of itself, would soon have passed away in weariness and disgust. Those who live far from you," says that eloquent prelate, addressing the great, "those who live in the remotest provinces, preserve at least some remains of their ancient simplicity. They live in happy ignorance of the greater number of those abuses which your example has converted into laws. But the nearer the country approaches you, the more does morality suffer; innocence grows less pure, excesses more common; and the mere knowledge of your manners and usages, is thus the chief crime of which the people can be guilty."

The Stoics, who were sufficiently aware of the influence of this principle on our moral character, seem, if I rightly understand many parts of their works, particularly those of Marcus Aurelius, to have supposed that we have the power of managing the combinations of our ideas with each other, in some measure at our will, and of thus indirectly guiding our subsequent moral preferences. It is this, I conceive, which forms that xos oia dei pavradi, on which they found so much for the regulation of our lives. But in whatever mode the regulation of these pavradial may take place, it is evident that the sway which they exercise is one of no limited extent :—

"For Action treads the path

In which Opinion says he follows good,
Or flies from evil; and Opinion gives
Report of good or evil, as the scene

Was drawn by Fancy, lovely or deformed.

Is there a man, who, at the sound of death,

Sees ghastly shapes of terrors, conjured up

And black before him; nought but death-bed groans

And fearful prayers, and plunging from the brink

Of light and being down the gloomy air

An unknown depth ?-Alas in such a mind,

If no bright forms of excellence attend

The image of his country; nor the pomp

Of sacred senates, nor the guardian voice

Of justice on her throne, nor aught that wakes
The conscious bosom, with a patriot's flame,-
What hand can snatch the dreamer from the toils*
Which Fancy and Opinion thus conspire

To twine around his heart?-Or who shall hush
Their clamour, when they tell him, that to die,

To risk those horrors is a direr curse,

Than basest life can bring ?-Though Love, with prayers

Most tender, with Affliction's sacred tears,

Beseech his aid, though Gratitude and Faith

Condemn each step which loiters ;--yet let none

Make answer for him, that, if any frown

Of danger thwart his path, he will not stay
Content, and be a wretch to be secure."

In the remarks which have now been made, on the influence of peculiar directions of the suggesting principle on the moral and intellectual character, we have seen it, in many instances, producing an effect decidedly injurious. But that power, which in some cases combines false and discordant ideas, so

*Then what hand

Can snatch this dreamer from the fatal toils.-Orig.

+ Pleasures of Imagination, B. III. v. 23-27.—v. 31—41, and Second Form of the Poem, B. II. v. 432-444.

as to pervert the judgment and corrupt the heart, is not less ready to form associations of a nobler kind; and it is consolatory to think, that as error is transient, and truth everlasting, a provision is made in this principle of our nature, for that progress in wisdom and virtue which is the splendid destiny of our race. There is an education of man continually going forward in the whole system of things around him; and what is commonly termed education, is nothing more than the art of skilfully guiding this natural progress, so as to form the intellectual and moral combinations in which wisdom and virtue consist. The influence of this, indeed, may seem to perish with the individual; but when the world is deprived of those who have shed on it a glory as they have journeyed along it in their path to heaven, it does not lose all with which they have adorned and blessed it. Their wisdom, as it spreads from age to age, may be continually awakening some genius that would have slumbered but for them, and thus indirectly opening discoveries, that, but for them, never would have been revealed to man; their virtue, by the moral influence which it has gradually propagated from breast to breast, may still continue to relieve misery, and confer happiness, when generations after generations shall, like themselves, have passed away.

LECTURE XLV.

ON THE PHENOMENA OF RELATIVE SUGGESTION.-ARRANGEMENT OF THEM UNDER THE TWO ORDERS OF CO-EXISTENCE AND SUCCESSION. -SPECIES OF FEELINGS BELONGING TO THE FIRST ORDER.

In treating of our intellectual states of mind in general, as one great division of the class of its internal affections, which arise without the necessary presence of any external cause, from certain previous states or affections of the mind itself, I subdivided this very important tribe of our feelings into two orders-those of simple suggestion, and of relative suggestion-the one comprehending all our conceptions and other feelings of the past-the other all our feelings of relation. I have already discussed, as fully as our narrow limits will admit, the former of these orders-pointing out to you, at the same time, the inaccuracy or imperfection of the analyses which have led philosophers to rank, under distinct intellectual powers, phenomena that appear, on minuter analysis, not to differ in any respect from the common phenomena of simple suggestion. After this full discussion of one order of our intellectual states of mind, I now proceed to the consideration of the order which remains.

Of the feelings which arise without any direct external cause, and which I have, therefore, denominated internal states or affections of the mindthere are many then, as we have seen, which arise simply in succession, in the floating imagery of our thought, without involving any notion of the relation of the preceding objects, or feelings, to each other. These, already considered by us, are what I have termed the phenomena of simple suggestion. But there is an extensive order of our feelings which involve this

notion of relation, and which consist, indeed, in the mere perception of a relation of some sort. To these feelings of mere relation, as arising directly from the previous states of mind which suggest them, I have given the name of relative suggestions-meaning by this term very nearly what is meant by the term comparison, when the will or intention which comparison seems necessarily to imply, but which is far from necessary to the suggestions of relation, is excluded; or what is meant at least in the more important relations by the term judgment—if not used, as the term judgment often is, in vague popular language, to denote the understanding, or mental functions in general; and if not confined, as it usually is in books of logic, to the feeling of relation in a simple proposition, but extended to all the feelings of relation, in the series of propositions which constitute reasoning, since these are, in truth, only a series of feelings of the same class as that which is involved in every simple proposition. Whether the relation be of two, or of many external objects, or of two or many affections of the mind, the feeling of this relation, arising in consequence of certain preceding states of mind, is what I term a relative suggestion; that phrase being the simplest which it is possible to employ, for expressing, without any theory, the mere fact of the rise of certain feelings of relation, after certain other feelings which precede them; and therefore, as involving no particular theory, and simply expressive of an undoubted fact, being, I conceive, the fittest phrase; because the least liable to those erroneous conceptions, from which it is so difficult to escape, even in the technical phraseology of science.

That the feelings of relation are states of the mind essentially different from our simple perceptions, or conceptions of the objects that seem to us related, or from the combinations which we form of these, in the complex groupings of our fancy; in short, that they are not what Condillac terms transformed sensations, I proved in a former Lecture, when I combated the excessive simplification of that ingenious, but not very accurate philosopher. There is an original tendency or susceptibility of the mind, by which, on perceiving together different objects, we are instantly, without the intervention of any other mental process, sensible of their relation in certain respects, as truly as there is an original tendency or susceptibility of the mind, by which, when external objects are present and have produced a certain affection of our sensorial organ, we are instantly affected with the primary elementary feelings of perception; and, I may add, that, as our sensations or perceptions are of various species, so are there various species of relations;—the number of relations, indeed, even of external things, being almost infinite, while the number of perceptions is, necessarily, limited by that of the objects which have the power of producing some affection of our organs of sensation.

The more numerous these relations may be, however, the more necessary does some arrangement of them become. Let us now proceed, then, to the consideration of some order, according to which their varieties may be arranged.

In my Lectures on the objects of physical inquiry, in the early part of the course, I illustrated very fully the division which I made of these objects, as relating to space or time; or, in other words, as co-existing or successive: our inquiry, in the one case, having regard to the elementary composition of external things; in the other case, to their sequences, as causes and effects; and in mind, in like manner, having regard in the one case, to the analysis

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