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SIR RICHARD TEMPLE, LORD COBHAM.
Of the Knowledge and Characters of Men.
THAT it is not sufficient for this knowledge to consider Man in the
Abstract: Books will not serve the purpose, nor yet our own Experience singly, Ver. 1. General marims, unless they be formed upon both, will be but notional, Ver. 10. Some peculiarity in every man, characteristic to himself, yet varying from himself, Ver. 15. Difficulties arising from our own Passions, Fancies, Faculties, &c. Ver. 31. The shortness of Life, to observe in, and the uncertainty of the Principles of Action in men, to observe by, Ver. 37, &c. Our own Principle of action often hid from ourselves, Ver. 41. Some few characters plain, but in general confounded, dissembled, or inconsistent, Ver. 51. The same man utterly different different places and seasons, Ver. 71. Unimaginable weaknesses in the greatest, Ver. 77, &c. Nothing constant and certain but God and Nature, Ver. 95. No judging of the Motives from the actions ; the same actions proceeding from contrary Motives, and the same Motives influencing contrary actions, Ver. 100. II. Yet to form Characters, we can only take the strongest actions of a man's life, and try to make them agree: The utter uncertainty of this, from Nature itself, and from Policy, Ver. 120. Characters given according to the rank of men of the world, Ver. 135. And some reason for it, Ver. 141. Education alters the Nature, or at least the
Character, of many, Ver. 149. Actions, Passions, Opinions, Manners, Humours, or Principles, all subject to change. No judging by Nature, from Ver. 158 to 174. III. It only remains to find (if we can) his Ruling PASSION : That will certainly influence all the rest, and can reconcile the seeming or real inconsistency of all his actions, Ver. 175. Instanced in the extraordinary character of Clodio, Ver. 179. A caution against mistaking second qualities for first, which will destroy all possibility of the knowledge of mankind, Ver. 210. Examples of the strength of the Ruling Passion, and its continuation to the last breath, Ver. 222, &c.
Of the Knowledge and Characters of Men.
Yes, you despise the man to Books confin'd,
Epistle I. Of the Knowledge and Characters of Men.] Whoever compares this with the former editions of the Epistle, will observe, that the order and disposition of the several parts are entirely changed and reversed; though with hardly the alteration of a single word. When the Editor, at the Author's desire, first examined this epistle, he was surprised to find it contain a number of exquisite observations, without order, connexion, or dependance: but much more so, when, on an attentive review, he saw, that if the epistle were put into a different form, on an idea he then conceived, it would have all the clearness of method and force of connected reasoning. The Author appeared as much struck with the thing as the Editor, and agreed to put the poem into the present order; which has given it all the justness of a true composition. The introduction to the epistle on Riches was in the same condition, and underwent the same reform. W.
But this reform is not happily made.
Moral Essays.] The Essay on Man was intended to be comprised in four books :
The First of which, the Author has given us under that title, in four epistles.
The Second was to have consisted of the same number: 1. Of the extent and limits of human reason. 2. Of those arts and sciences, and the parts of them which are useful, and therefore attainable; together with those which are unuseful, and therefore unattainable. 3. Of the nature, ends, use, and application of the different capacities of men. 4. Of the use of learning; of the, science of the world; and of wit; concluding with a satire against The coxcomb bird, so talkative and grave,
5 That from his cage cries Cuckold, Whore, and
the misapplication of them ; illustrated by pictures, characters,
n and examples.
The Third book regarded civil regimen, or the science of politics; in which the several forms of a Republic were to be examined and explained; together with the several modes of religious worship, so far forth as they affect Society ; between which the Author always supposed there was the closest connexion and the most interesting relation. So that this part would have treated of Civil and Religious Society in their full extent.
The Fourth and last book concerned private ethics, or practical morality; considered in all the circumstances, orders, professions, and stations of human life.
The scheme of all this had been maturely digested, and communicated to L. Bolingbroke, Dr. Swift, and one or two more; and was intended for the only work of his riper years; but was, partly through ill health, partly through discouragements from the depravity of the times, and partly on prudential and other considerations, interrupted, postponed, and, lastly, in a manner laid aside.
But as this was the Author's favourite Work, which more exactly reflected the image of his own strong and capacious mind, and as we can have but a very imperfect idea of it from the disjecta membra Poetæ, which now remain, it may not be amiss to be a little more particular concerning each of these projected books.
The First, as it treats of man in the abstract, and considers him in general, under every one of his relations, becomes the foundation, and furnishes out the subjects, of the three following; so that
The Second Book was to take up again the first and second epistles of the first book : and to treat of man in his intellectual capacity at large, as has been explained above. Of this only a small part of the conclusion (which, as we said, was to have contained a satire against the misapplication of wit and learning) may be found in the fourth book of the Dunciad; and up and down, occasionally, in the other three.
The THIRD Book, in like manner, was to reassume the sub
many a passenger he rightly call, You hold him no Philosopher at all.
ject of the third epistle of the first, which treats of Man in his social, political, and religious capacity. But this part the Poet afterward conceived might be best executed in an Epic Poem, as the Action would make it more animated, and the Fable less invidious ; in which all the great principles of true and false Governments and Religions should be chiefly delivered in feigned examples.
The Fourth and last book was to pursue the subject of the fourth epistle of the first, and to treat of Ethics, or practical morality; and would have consisted of many members, of which, the four following epistles are detached portions; the two first, on the Characters of Men and Women, being the introductory part of this concluding book. W.
Ver. 1. Yes, you despise] The patrons and admirers of French literature usually extol those authors of that nation who have treated of life and manners; and five of them, particularly, are esteemed to be unrivalled, namely, Montagne, Charron, La Rochefoucault, Boileau, La Bruyere, and Pascal. These are supposed to have deeply penetrated into the most secret recesses of the human heart, and to have discovered the various vices and vanities that lurk in it. I know not why the English should in this respect yield to their polite neighbours more than in
any other. Bacon in his Essays and Advancement of Learning, Hobbes and Hume in their treatises, Prior in his elegant and witty Alma, Richardson in his Clarissa, and Fielding in his Tom Jones (comic writers are not here included), have shewn a profound knowledge of man; and many portraits of Addison may be compared with the most finished touches of La Bruyere. But the Epistles we are now entering upon will place the matter beyond a dispute ; for the French can boast of no author who has so much exhausted the science of morals as Pope has in his five Epistles. They indeed contain all that is solid and valuable in the above-mentioned French writers, of whom our Author was remarkably fond. But whatever observations he has borrowed from them, he has made his own by the dexterity of his application.