figure in holy writ, we see but in part, and as in a glass darkly *.' It is to be considered, that Providence in its economy regards the whole system of time and things together, so that we cannot discover the beautiful connection between incidents which lie widely separate in time, and by losing so many links of the chain, our reasonings become broken and imperfect. Thus those parts of the moral world which have not an absolute, may yet have a relative beauty, in respect of some other parts concealed from us, but open to his eye before whom 'past,'' present,' and 'to come,' are set together in one point of view: and those events, the permission of which seems now to accuse his goodness, may in the consummation of things both magnify his goodness, and exalt his wisdom. And this is enough to check our presumption, since it is in vain to apply our measures of regularity to matters of which we know neither the antecedents nor the consequents, the beginning nor the end. I shall relieve my readers from this abstracted thought, by relating here a Jewish tradition concerning Moses, which seems to be a kind of parable, illustrating what I have last mentioned. That great prophet, it is said, was called up by a voice from heaven to the top of a mountain; where in a conference with the Supreme Being, he was admitted to propose to him some questions concerning his administration of the universe. In the midst of this divine colloquy he was commanded to look down on the plain below. At the foot of the mountain there issued out a clear spring of water, at which a soldier alighted from his horse to drink. He was no sooner gone than a little boy came to the same place, and finding a purse of gold which the soldier had dropped, * 1 Cor, xiii. 12. took it up and went away with it. Immediately after this came an infirm old man, weary with age and travelling, and having quenched his thirst, sat down to rest himself by the side of the spring. The soldier missing his purse returns to search for it, and demands it of the old man, who affirms he had not seen it, and appeals to heaven in witness of his innocence. The soldier not believing his protestations, kills him. Moses fell on his face with horror and amazement, when the divine voice thus prevented his expostulation: Be not surprised, Moses, nor ask why the Judge of the whole earth has suffered this thing to come to pass. The child is the occasion that the blood of the old man is spilt; but know that the old man whom thou sawest was the murderer of that child's father.' No 238. MONDAY, DECEMBER 3, 1711, Nequicquam populo bibulas donaveris aures ; Respue quod non es PERSIUS, Sat. iv. 50, No more to flattering crowds thine ear incline, AMONG all the diseases of the mind, there is not one more epidemical or more pernicious than the love of flattery. For as where the juices of the body are prepared to receive a malignant influence, there the disease rages with most violence; so in this distemper of the mind, where there is ever a pro pensity and inclination to suck in the poison, it can not be but that the whole order of reasonable action must be overturned; for, like music, it So softens and disarms the mind, That not one arrow can resistance find. First we flatter ourselves, and then the flattery of others is sure of success. It awakens our self-love within, a party which is ever ready to revolt from our better judgment, and join the enemy without. Hence it is, that the profusion of favours we so often see poured upon the parasite, are represented to us by our self-love, as justice done to the man who so agreeably reconciled us to ourselves. When we are overcome by such soft insinuations and ensnaring compliances, we gladly recompense the artifices that are made use of to blind our reason, and which triumph over the weaknesses of our temper and inclinations. But were every man persuaded from how mean and low a principle this passion is derived, there can be no doubt but the person who should attempt to gratify it, would then be as contemptible as he is now successful. It is the desire of some quality we are not possessed of, or inclination to be something we are not, which are the causes of our giving ourselves up to that man who bestows upon us the characters and qualities of others; which perhaps suit us as ill, and were as little designed for our wearing, as their clothes. Instead of going out of our own complexional nature into that of others, it were a better and more laudable industry to improve our own, and instead of a miserable copy become a good original; for there is no temper, no disposition so rude and untractable, but may in its own peculiar cast and turn be brought to some agreeable use in conversation, or in the affairs of life. A person of a rougher deportment, and less tied up to the usual ceremonies of behaviour will, like Manly in the play*, please by the grace which nature gives to every action wherein she is complied with; the brisk and lively will not want their admirers, and even a more reserved and melancholy temper may at some times be agreeable. When there is not vanity enough awake in a man to undo him, the flatterer stirs up that dormant weakness, and inspires him with merit enough to be a coxcomb. But if flattery be the most sordid act that can be complied with, the art of praising justly is as commendable for it is laudable to praise well; as poets at one and the same time give immortality, and receive it themselves for a reward. Both are pleased the one whilst he receives the recompense of merit, the other whilst he shews he knows how to discern it; but above all, that man is happy in this art, who, like a skilful painter, retains the fea tures and complexion, but still softens the picture into the most agreeable likeness. There can hardly, I believe, be imagined a more desirable pleasure, than that of praise unmixed with any possibility of flattery. Such was that which Germanicus enjoyed, when, the night before a battle, desirous of some sincere mark of the esteem of his legions for him, he is described by. Tacitus listening in a disguise to the discourse of a soldier, and wrapt up in the fruition of his glory, whilst with an undesigned sincerity they praised his noble and ma jestic mien, his affability, his valour, conduct, and success in war. How must a man have his heart full-blown with joy in such an article of glory as this? What a spur and encouragement still to proceed in those steps which had already brought him * Wycherley's comedy of the Plain Dealer. to so pure a taste of the greatest of mortal enjoyments ? It sometimes happens that even enemies and envious persons bestow the sincerest marks of esteem when they least design it. Such afford a greater pleasure, as extorted by merit, and freed from all suspicion of favour or flattery. Thus it is with Malvolio; he has wit, learning, and discernment, but tempered with an allay of envy, self-love, and detraction. Malvolio turns pale at the mirth and goodhumour of the company, if it centre not in his person; he grows jealous and displeased when he ceases to be the only person admired, and looks upon the commendations paid to another as a detraction from his merit, and an attempt to lessen the superiority he affects; but by this very method, he bestows such praise as can never be suspected of flattery. His uneasiness and distaste are so many sure and certain signs of another's title to that glory he desires, and has the mortification to find himself not possessed of. A good name is fitly compared to a precious ointment*, and when we are praised with skill and decency, it is indeed the most agreeable perfume; but if too strongly admitted into a brain of a less vigorous and happy texture, it will, like too strong an odour, overcome the senses, and prove pernicious to those nerves it was intended to refresh. A generous mind is of all others the most sensible of praise and dispraise; and a noble spirit is as much invigorated with its due proportion of honour and applause, as it is depressed by neglect and contempt. But it is only persons far above the common level who are thus affected with either of these extremes; as in a thermometer, it is only the purest and most subli |