vexed at it, and, imagining him to be happier than themselves, they are glad to see him meet with displeasures in his turn! But a young lady, if she be in a serious mood, instead of laughing at, pities him, because a clean man is a sight she takes delight in, and there is no room for envy. At disasters, we either laugh, or pity those that befal them, according to the stock we are possessed of either malice or compassion. If a man falls or hurts himself so slightly, that it moves not the latter, we laugh, and here our pity and malice shake us alternately: Indeed, Sir, I am very sorry for it, I beg your pardon for laughing, I am the silliest creature in the world, then laugh again; and again, I am indeed very sorry, and so on. Some are so malicious, they would laugh if a man broke his leg, and others are so compassionate, that they can heartily pity a man for the least spot in his clothes; but nobody is so savage that no compassion can touch him, nor any man so good-natured, as never to be affected with any malicious pleasure. How strangely our passions govern us! We envy a man for being rich, and then perfectly hate him: But if we come to be his equals, we are calm, and the least condescension in him makes us friends; but if we become visibly superior to him, we can pity his misfortunes. The reason why men of true good sense envy less than others, is because they admire themselves with less hesitation than fools and silly people; for, though they do not show this to others, yet the solidity of their thinking gives them an assurance of their real worth, which men of weak understanding can never feel within, though they often counterfeit it.
The ostracism of the Greeks was a sacrifice of valuable men made to epidemic envy, and often applied as an infallible remedy to cure and prevent the mischiefs of popular spleen and rancour. A victim of state often appeases the murmurs of a whole nation, and after-ages frequently wonder at barbarities of this nature, which, under the same circumstances, they would have committed themselves. They are compliments to the people’s malice, which is never better gratified, than when they can see a great man humbled. We believe that we love justice, and to see merit rewarded; but if men continue long in the first posts of honour, half of us grow weary of them, look for their faults, and, if we can find none, we suppose they hide them, and it is much if the greatest part of us do not wish them discarded. This foul play, the best of men ought ever to apprehend from all who are not their immediate friends or acquaintance, because nothing is more tiresome to us, than the repetition of praises we have no manner of share in.
The more a passion is a compound of many others, the more difficult it is to define it; and the more it is tormenting to those that labour under it, the greater cruelty it is capable of inspiring them with against others: Therefore nothing is more whimsical or mischievous than jealousy, which is made up of love, hope, fear, and a great deal of envy: The last has been sufficiently treated of already; and what I have to say of fear, the reader will find under Remark on l. 321. So that the better to explain and illustrate this odd mixture, the ingredients I shall further speak of in this place, are hope and love.
Hoping is wishing with some degree of confidence, that the thing wished for will come to pass. The firmness and imbecility of our hope depend entirely on the greater or lesser degree of our confidence, and all hope includes doubt; for when our confidence is arrived to that height, as to exclude all doubts, it becomes a certainty, and we take for granted what we only hoped for before. A silver inkhorn may pass in speech, because every body knows what we mean by it, but a certain hope cannot: For a man who makes use of an epithet that destroys the essence of the substantive he joins it to, can have no meaning at all; and the more clearly we understand the force of the epithet, and the nature of the substantive, the more palpable is the nonsense of the heterogeneous compound. The reason, therefore, why it is not so shocking to some to hear a man speak of certain hope, as if he should talk of hot ice, or liquid oak, is not because there is less nonsense contained in the first, than there is in either of the latter; but because the word hope, I mean the essence of it, is not so clearly understood by the generality of the people, as the words and essence of ice and oak are.
Love, in the first place, signifies affection, such as parents and nurses bear to children, and friends to one another; it consists in a liking and well-wishing to the person beloved. We give an easy construction to his words and actions, and feel a proneness to excuse and forgive his faults, if we see any; his interest we make on all accounts our own, even to our prejudice, and receive an inward satisfaction for sympathising with him in his sorrows, as well as joys. What I said last is not impossible, whatever it may seem to be; for, when we are sincere in sharing with one another in his misfortunes, self-love makes us believe, that the sufferings we feel must alleviate and lessen those of our friend; and while this fond reflection is soothing our pain, a secret pleasure arises from our grieving for the person we love.
Secondly, by love we understand a strong inclination, in its nature distinct from all other affections of friendship, gratitude, and consanguinity, that persons of different sexes, after liking, bear to one another: it is in this signification, that love enters into the compound of jealousy, and is the effect as well as happy disguise of that passion that prompts us to labour for the preservation of our species. This latter appetite is innate both in men and women, who are not defective in their formation, as much as hunger or thirst, though they are seldom affected with it before the years of puberty. Could we undress nature, and pry into her deepest recesses, we should discover the seeds of this passion before it exerts itself, as plainly as we see the teeth in an embryo, before the gums are formed. There are few healthy people of either sex, whom it has made no impression on before twenty: yet, as the peace and happiness of the civil society require that this should be kept a secret, never to be talked of in public; so, among well-bred people, it is counted highly criminal to mention, before company, any thing in plain words, that is, relating to this mystery of succession: by which means, the very name of the appetite, though the most necessary for the continuance of mankind, is become odious, and the proper epithets commonly joined to lust, are filthy and abominable.
This impulse of nature in people of strict morals, and rigid modesty, often disturbs the body for a considerable time before it is understood or known to be what it is, and it is remarkable, that the most polished, and best instructed, are generally the most ignorant as to this affair; and here I can but observe the difference between man in the wild state of nature, and the same creature in the civil society. In the first, men and women, if left rude and untaught in the sciences of modes and manners, would quickly find out the cause of that disturbance, and be at a loss no more than other animals for a present remedy: besides, that it is not probable they would want either precept or example from the more experienced. But, in the second, where the rules of religion, law, and decency, are to be followed, and obeyed, before any dictates of nature, the youth of both sexes are to be armed and fortified against this impulse, and from their infancy artfully frightened from the most remote approaches of it. The appetite itself, and all the symptoms of it, though they are plainly felt and understood, are to be stifled with care and severity, and, in women, flatly disowned, and if there be occasion, with obstinacy denied, even when themselves are affected by them. If it throws them into distempers, they must be cured by physic, or else patiently bear them in silence; and it is the interest of the society to preserve decency and politeness; that women should linger, waste, and die, rather than relieve themselves in an unlawful manner; and among the fashionable part of mankind, the people of birth and fortune, it is expected that matrimony should never be entered upon without a curious regard to family, estate, and reputation, and, in the making of matches, the call of nature be the very last consideration.
Those, then, who would make love and lust synonymous, confound the effect with the cause of it: yet such is the force of education, and a habit of thinking, as we are taught, that sometimes persons of either sex are actually in love without feeling any carnal desires, or penetrating into the intentions of nature, the end proposed by her, without which they could never have been affected with that sort of passion. That there are such is certain, but many more whose pretences to those refined notions are only upheld by art and dissimulation. Those, who are really such Platonic lovers, are commonly the pale-faced weakly people, of cold and phlegmatic constitutions in either sex; the hale and robust, of bilious temperament, and a sanguine complexion, never entertain any love so spiritual as to exclude all thoughts and wishes that relate to the body; but if the most seraphic lovers would know the original of their inclination, let them but suppose that another should have the corporal enjoyment of the person beloved, and by the tortures they will suffer from that reflection they will soon discover