SECTION VII.

OF QUALITIES IMMEDIATELY AGREEABLE TO OURSELVES,

WHOEVER has passed an evening with serious melancholy people, and has observed how suddenly the conversation was animated, and what sprightliness diffused itself over the countenance, discourse, and behaviour of every one, on the accession of a good-humoured, lively companion; such a one will easily allow, that CHEERFULNESS carries great merit with it, and naturally conciliates the good-will of mankind. No quality, indeed, more readily communicates itself to all around; because no one has a greater propensity to display itself, in jovial talk and pleasant entertainment. The flame spreads through the whole circle ; and the most sullen and morose are often caught by it. That the melancholy hate the merry, even though Horace says it, I have some difficulty to allow; because I have always observed, that, where the jollity is moderate and decent, serious people are so much the more delighted, as it dissipates the gloom with which they are commonly oppressed, and gives them an unusual enjoyment.

From this influence of cheerfulness, both to communicate itself, and to engage approbation, we may perceive, that there is another set of mental qualities, which, without any utility or any tendency to farther good, either of the community or of the possessor, diffuse a satisfaction on the

beholders, and procure friendship and regard. Their immediate sensation to the person possessed of them is agreeable: Others enter into the same humour, and catch the sentiment, by a contagion or natural sympathy: And as we cannot forbear loving whatever pleases, a kindly emotion arises towards the person who communicates so much satisfaction. He is a more animating spectacle: His presence diffuses over us more serene complacency and enjoyment: Our imagination, entering into his feelings and disposition, is affected in a more agreeable manner, than if a melancholy, dejected, sullen, anxious temper were presented to us. Hence the affection and approbation which attend the former; the aversion and disgust with which we regard the latter 2.

Few men would envy the character which Cæsar gives of Cassius.

He loves no play,

As thou do'st Anthony: He hears no music:
Seldom he smiles; and smiles in such a sort,
As if he mocked himself, and scorned his spirit
That could be moved to smile at any thing.

Not only such men, as Cæsar adds, are commonly dangerous, but also, having little enjoyment within themselves, they can never become agreeable to others, or contribute to social entertainment. In all polite nations and ages, a relish for pleasure, if accompanied with temperance and decency, is esteemed a considerable merit, even in the greatest men; and becomes still more requisite in those of inferior rank and character. It is an agreeable representation, which a French writer gives of the situation of his own mind in this particular, Virtue I love, says he, without au

* See NOTE [KK.}

sterity; pleasure without effeminacy; and life without fearing its enda.

Who is not struck with any signal instance of GREATNESS of MIND or Dignity of Character; with elevation of sentiment, disdain of slavery, and with that noble pride and spirit which arises from conscious virtue? The sublime, says Longinus, is often nothing but the echo or image of magnanimity: and where this quality appears in any one, even though a syllable be not uttered, it excites qur applause and admiration; as may be observed of the famous silence of AJAX in the ODYSSEY, which expresses more noble disdain and resolute indignation than any language can convey b.

.

Were I ALEXANDER, said PARMENIO, I would accept of these offers made by Darius. So would I too, replied ALEXANDER, were I PARMENIO. This saying is admirable, says Longinus, from a like principle c.

Go! cries the same hero to his soldiers, when they refused to follow him to the INDIES, go, tell your countrymen, that you left ALEXANDER completing the conquest of the world." ALEXANDER," said the Prince of Condé, who always admired this passage," abandoned by his soldiers

among Barbarians, not yet fully subdued, felt in him"self such dignity and right of empire, that he could not "believe it possible that any one would refuse to obey. ❝him. Whether in EUROPE or in ASIA, among GREEKS 46 or PERSIANS, all was indifferent to him: Wherever he "found men, he fancied he should find subjects."

a "J'aime la vertu, sans rudesse ;

"J'aime le plaisir, sans molesse ;

"J'aime la vie, et n'en crains point la fin.”

St EVREMOND

Cap. 9.

• Idem.

The confident of MEDEA in the tragedy recommends caution and submission; and enumerating all the distresses of that unfortunate heroine, asks her, what she has to support her against her numerous and implacable enemies? Myself, replies she; Myself, I say, and it is enough. Boileau justly recommends this passage as an instance of true sublime a.

When Phocion, the modest and gentle Phocion, was led to execution, he turned to one of his fellow-sufferers, who was lamenting his own hard fate, Is it not glory enough for you, says he, that you die with PHOCION ?.

Place in opposition the picture which Tacitus draws of VITELLIUS, fallen from empire, prolonging his ignominy from a wretched love of life, delivered over to the merciless rabble; tossed, buffetted, and kicked about; constrained, by their holding a poignard under his chin, to raise his head, and expose himself to every contumely. What abject infamy! What low humiliation! Yet even here, says the historian, he discovered some symptoms of a mind not wholly degenerate. To a tribune, who insulted him, he replied, I am still your emperor ©.

We never excuse the absolute want of spirit and dignity of character, or a proper sense of what is due to one's self, in society and the common intercourse of life. This vice constitutes what we properly call meanness; when a man can submit to the basest slavery, in order to gain his ends; fawn upon those who abuse him; and degrade himself by intimacies and familiarities with undeserving inferiors. A certain degree of generous pride or self-value is so requisite, that the absence of it in the mind displeases, after the same

a Reflection X. sur LONGIN.

See NOTE [LL.]

VOL. II.

PLUTARCH in PнỌс.

1

manner as the want of a nose, eye, or any of the most material features of the face or members of the body 2.

The utility of COURAGE, both to the public and to the person possessed of it, is an obvious foundation of merit : But to any one who duly considers of the matter, it will appear that this quality has a peculiar lustre, which it derives wholly from itself, and from that noble elevation inseparable from it. Its figure, drawn by painters and by poets, displays, in each feature, a sublimity and daring confidence, which catches the eye, engages the affections, and diffuses, by sympathy, a like sublimity of sentiment over every spectator.

Under what shining colours does Demosthenes b represent Philip; where the orator apologizes for his own administration, and justifies that pertinacious love of liberty with which he had inspired the Athenians. "I beheld "Philip," says he, "he with whom was your contest, re❝solutely, while in pursuit of empire and dominion, ex"posing himself to every wound; his eye gored, his neck "wrested, his arm, his thigh pierced; whatever part of his "body fortune should seize on, that cheerfully relinquish"ing; provided, that with what remained, he might live "in honour and renown. And shall it be said, that he, "born in Pella, a place heretofore mean and ignoble, "should be inspired with so high an ambition and thirst "of fame; while you, Athenians," &c. These praises excite the most lively admiration; but the views presented by the orator carry us not, we see, beyond the hero himself, nor ever regard the future advantageous consequences of his valour.

The martial temper of the Romans, inflamed by con