When I was twenty, says a French poet, Ovid was my favourite: Now I am forty, I declare for Horace. We enter, to be sure, more readily into sentiments, which resemble those we feel every day: But no passion, when well represented, can be entirely indifferent to us; because there is none, of which every man has not, within him, at least the seeds and first principles. It is the business of poetry to bring every affection near to us by lively imagery and representation, and make it look like truth and reality: A certain proof, that, wherever that reality is found, our minds are disposed to be strongly affected by it.
Any recent event or piece of news, by which the fate of states, provinces, or many individuals is affected, is extremely interesting even to those whose welfare is not immediately engaged. Such intelligence is propagated with celerity, heard with avidity, and enquired into with attention and concern. The interest of society appears, on this occasion, to be in some degree the interest of each individual. The imagination is sure to be affected; though the passions excited may not always be so strong and steady as to have great influence on the conduct and behaviour.
The perusal of a history seems a calm entertainment; but would be no entertainment at all, did not our hearts beat with correspondent movements to those which are described by the historian.
Thucydides and Guicciardin support with difficulty our attention; while the former describes the trivial encounters of the small cities of Greece, and the latter the harmless wars of Pisa. The few persons interested and the small interest fill not the imagination, and engage not the affections. The deep distress of the numerous Athenian army before Syracuse; the danger which so nearly threatens Venice; these excite compassion; these move terror and anxiety.
The indifferent, uninteresting style of Suetonius, equally with the masterly pencil of Tacitus, may convince us of the cruel depravity of Nero or Tiberius: But what a difference of sentiment! While the former coldly relates the facts; and the latter sets before our eyes the venerable figures of a Soranus and a Thrasea, intrepid in their fate, and only moved by the melting sorrows of their friends and kindred. What sympathy then touches every human heart! What indignation against the tyrant, whose causeless fear or unprovoked malice gave rise to such detestable barbarity!
If we bring these subjects nearer: If we remove all suspicion of fiction and deceit: What powerful concern is excited, and how much superior, in many instances, to the narrow attachments of self-love and private interest! Popular sedition, party zeal, a devoted obedience to factious leaders; these are some of the most visible, though less laudable effects of this social sympathy in human nature.
The frivolousness of the subject too, we may observe, is not able to detach us entirely from what carries an image of human sentiment and affection.
When a person stutters, and pronounces with difficulty, we even sympathize with this trivial uneasiness, and suffer for him. And it is a rule in criticism, that every combination of syllables or letters, which gives pain to the organs of speech in the recital, appears also from a species of sympathy harsh and disagreeable to the ear. Nay, when we run over a book with our eye, we are sensible of such unharmonious composition; because we still imagine, that a person recites it to us, and suffers from the pronunciation of these jarring sounds. So delicate is our sympathy!
Easy and unconstrained postures and motions are always beautiful: An air of health and vigour is agreeable: Clothes which warm, without burthening the body; which cover, without imprisoning the limbs, are well-fashioned. In every judgement of beauty, the feelings of the person affected enter into consideration, and communicate to the spectator similar touches of pain or pleasure. [Footnote: 'Decentior equus cujus astricta suntilia; sed idem velocior. Pulcher aspectu sit athleta, cujus lacertos execitatio expressit; idem certamini paratior nunquam enim SPECIES ab UTILITATE dividitur. Sed hoc quidem discernere modici judicii est.'- Quintilian, Inst. lib. viii. cap. 3.]
What wonder, then, if we can pronounce no judgement concerning the character and conduct of men, without considering the tendencies of their actions, and the happiness or misery which thence arises to society? What association of ideas would ever operate, were that principle here totally unactive.
[Footnote: In proportion to the station which a man possesses, according to the relations in which he is placed; we always expect from him a greater or less degree of good, and when disappointed, blame his inutility; and much more do we blame him, if any ill or prejudice arise from his conduct and behaviour. When the interests of one country interfere with those of another, we estimate the merits of a statesman by the good or ill, which results to his own country from his measures and councils, without regard to the prejudice which he brings on its enemies and rivals. His fellow-citizens are the objects, which lie nearest the eye, while we determine his character. And as nature has implanted in every one a superior affection to his own country, we never expect any regard to distant nations, where a competition arises. Not to mention, that, while every man consults the good of his own community, we are sensible, that the general interest of mankind is better promoted, than any loose indeterminate views to the good of a species, whence no beneficial action could ever result, for want of a duly limited object, on which they could exert themselves.]
If any man from a cold insensibility, or narrow selfishness of temper, is unaffected with the images of human happiness or misery, he must be equally indifferent to the images of vice and virtue: As, on the other hand, it is always found, that a warm concern for the interests of our species is attended with a delicate feeling of all moral distinctions; a strong resentment of injury done to men; a lively approbation of their welfare. In this particular, though great superiority is observable of one man above another; yet none are so entirely indifferent to the interest of their fellow-creatures, as to perceive no distinctions of moral good and evil, in consequence of the different tendencies of actions and principles. How, indeed, can we suppose it possible in any one, who wears a human heart, that if there be subjected to his censure, one character or system of conduct, which is beneficial, and another which is pernicious to his species or community, he will not so much as give a cool preference to the former, or ascribe to it the smallest merit or regard? Let us suppose such a person ever so selfish; let private interest have ingrossed ever so much his attention; yet in instances, where that is not concerned, he must unavoidably feel SOME propensity to the good of mankind, and make it an object of choice, if everything else be equal. Would any man, who is walking along, tread as willingly on another's gouty toes, whom he has no quarrel with, as on the hard flint and pavement? There is here surely a difference in the case. We surely take into consideration the happiness and misery of others, in weighing the several motives of action, and incline to the former, where no private regards draw us to seek our own promotion or advantage by the injury of our fellow-creatures. And if the principles of humanity are capable, in many instances, of influencing our actions, they must, at all times, have some authority over our sentiments, and give us a general approbation of what is useful to society, and blame of what is dangerous or pernicious. The degrees of these sentiments may be the subject of controversy; but the reality of their existence, one should think, must be admitted in every theory or system.
A creature, absolutely malicious and spiteful, were there any such in nature, must be worse than indifferent to the images of vice and virtue. All his sentiments must be inverted, and directly opposite to those, which prevail in the human species. Whatever contributes to the good of mankind, as it crosses the constant bent of his wishes and desires, must produce uneasiness and disapprobation; and on the contrary, whatever is the source of disorder and misery in society, must, for the same reason, be regarded with pleasure and complacency. Timon, who probably from his affected spleen more than an inveterate malice, was denominated the manhater, embraced Alcibiades with great fondness. GO ON, MY BOY! cried he, ACQUIRE THE CONFIDENCE OF THE PEOPLE: YOU WILL ONE DAY, I FORESEE, BE THE CAUSE OF GREAT CALAMITIES TO THEM [Footnote: Plutarch fit vita Ale.]. Could we admit the two principles of the Manicheans, it is an infallible consequence, that their sentiments of human actions, as well as of everything else, must be totally opposite, and that every instance of justice and humanity, from its necessary tendency, must please the one deity and displease the other. All mankind so far resemble the good principle, that, where interest or revenge or envy perverts not our disposition, we are always inclined, from our natural philanthropy, to give the preference to the happiness of society, and consequently to virtue above its opposite. Absolute, unprovoked, disinterested malice has never perhaps place in any human breast; or if it had, must there pervert all the sentiments of morals, as well as the feelings of humanity. If the cruelty of Nero be allowed entirely voluntary, and not rather the effect of constant fear and resentment; it is evident that Tigellinus, preferably to Seneca or Burrhus, must have possessed his steady and uniform approbation.
A statesman or patriot, who serves our own country in our own time, has always a more passionate regard paid to him, than one whose beneficial influence operated on distant ages or remote nations; where the good, resulting from his generous humanity, being less connected with us, seems more obscure, and affects us with a less lively sympathy. We may own the merit to be equally great, though our sentiments are not raised to an equal height, in both cases. The judgement here corrects the inequalities of our internal emotions and perceptions; in like manner, as it preserves us from error, in the several variations of images, presented to our external senses. The same object, at a double distance, really throws on the eye a picture of but half the bulk; yet we imagine that it appears of the same size in both situations; because we know that on our approach to it, its image would expand on the eye, and that the difference consists not in the object itself, but in our position with regard to it. And, indeed, without such a correction of appearances, both in internal and external sentiment, men could never think or talk steadily on any subject; while their fluctuating situations produce a continual variation on objects, and throw them into such different and contrary lights and positions.
[Footnote: For a little reason, the tendencies of actions and characters, not their real accidental consequences, are alone regarded in our more determinations or general judgements; though in our real feeling or sentiment, we cannot help paying greater regard to one whose station, joined to virtue, renders him really useful to society, then to one, who exerts the social virtues only in good intentions and benevolent affections. Separating the character from the furtone, by an easy and necessary effort of thought, we pronounce these persons alike, and give them the appearance: But is not able entirely to prevail our sentiment.