'_Sic vita erat: facile omnes perferre ac pati:
Cum quibus erat cunque una, his sese dedere,
Eorum obsequi studiis: advorsus nemini;
Nunquam præponens se aliis: Ita facillime
Sine invidia invenias laudem._'
Ter. And.
Man is subject to innumerable Pains and Sorrows by the very Condition of
Humanity, and yet, as if Nature had not sown Evils enough in Life, we
are continually adding Grief to Grief, and aggravating the common
Calamity by our cruel Treatment of one another. Every Man's natural
Weight of Afflictions is still made more heavy by the Envy, Malice,
Treachery, or Injustice of his Neighbour. At the same time that the
Storm beats upon the whole Species, we are falling foul upon one
another.
Half the Misery of Human Life might be extinguished, would Men alleviate
the general Curse they lie under, by mutual Offices of Compassion,
Benevolence, and Humanity. There is nothing therefore which we ought
more to encourage in our selves and others, than that Disposition of
Mind which in our Language goes under the Title of Good-nature, and
which I shall chuse for the Subject of this Day's Speculation.
Good-nature is more agreeable in Conversation than Wit, and gives a
certain Air to the Countenance which is more amiable than Beauty. It
shows Virtue in the fairest Light, takes off in some measure from the
Deformity of Vice, and makes even Folly and Impertinence supportable.
There is no Society or Conversation to be kept up in the World without
Good-nature, or something which must bear its Appearance, and supply its
Place. For this Reason Mankind have been forced to invent a kind of
Artificial Humanity, which is what we express by the Word
_Good-Breeding_. For if we examine thoroughly the Idea of what we call
so, we shall find it to be nothing else but an Imitation and Mimickry of
Good-nature, or in other Terms, Affability, Complaisance and Easiness of
Temper reduced into an Art.
These exterior Shows and Appearances of Humanity render a Man
wonderfully popular and beloved when they are founded upon a real
Good-nature; but without it are like Hypocrisy in Religion, or a bare
Form of Holiness, which, when it is discovered, makes a Man more
detestable than professed Impiety.
Good-nature is generally born with us: Health, Prosperity and kind
Treatment from the World are great Cherishers of it where they find it;
but nothing is capable of forcing it up, where it does not grow of it
self. It is one of the Blessings of a happy Constitution, which
Education may improve but not produce.
Xenophon [1] in the Life of his Imaginary Prince, whom he describes as a
Pattern for Real ones, is always celebrating the _Philanthropy_ or
Good-nature of his Hero, which he tells us he brought into the World
with him, and gives many remarkable Instances of it in his Childhood, as
well as in all the several Parts of his Life. Nay, on his Death-bed, he
describes him as being pleased, that while his Soul returned to him [who
[2]] made it, his Body should incorporate with the great Mother of all
things, and by that means become beneficial to Mankind. For which
Reason, he gives his Sons a positive Order not to enshrine it in Gold or
Silver, but to lay it in the Earth as soon as the Life was gone out of
it.
An Instance of such an Overflowing of Humanity, such an exuberant Love
to Mankind, could not have entered into the Imagination of a Writer, who
had not a Soul filled with great Ideas, and a general Benevolence to
Mankind.
In that celebrated Passage of _Salust_, [3] where _Cæsar_ and _Cato_ are
placed in such beautiful, but opposite Lights; _Cæsar's_ Character is
chiefly made up of Good-nature, as it shewed itself in all its Forms
towards his Friends or his Enemies, his Servants or Dependants, the
Guilty or the Distressed. As for _Cato's_ Character, it is rather awful
than amiable. Justice seems most agreeable to the Nature of God, and
Mercy to that of Man. A Being who has nothing to Pardon in himself, may
reward every Man according to his Works; but he whose very best Actions
must be seen with Grains of Allowance, cannot be too mild, moderate, and
forgiving. For this reason, among all the monstrous Characters in Human
Nature, there is none so odious, nor indeed so exquisitely Ridiculous,
as that of a rigid severe Temper in a Worthless Man.
This Part of Good-nature, however, which consists in the pardoning and
overlooking of Faults, is to be exercised only in doing our selves
Justice, and that too in the ordinary Commerce and Occurrences of Life;
for in the publick Administrations of Justice, Mercy to one may be
Cruelty to others.
It is grown almost into a Maxim, that Good-natured Men are not always
Men of the most Wit. This Observation, in my Opinion, has no Foundation
in Nature. The greatest Wits I have conversed with are Men eminent for
their Humanity. I take therefore this Remark to have been occasioned by
two Reasons. First, Because Ill-nature among ordinary Observers passes
for Wit. A spiteful Saying gratifies so many little Passions in those
who hear it, that it generally meets with a good Reception. The Laugh
rises upon it, and the Man who utters it is looked upon as a shrewd
Satyrist. This may be one Reason, why a great many pleasant Companions
appear so surprisingly dull, when they have endeavoured to be Merry in
Print; the Publick being more just than Private Clubs or Assemblies, in
distinguishing between what is Wit and what is Ill-nature.
Another Reason why the Good-natured Man may sometimes bring his Wit in
Question, is, perhaps, because he is apt to be moved with Compassion for
those Misfortunes or Infirmities, which another would turn into
Ridicule, and by that means gain the Reputation of a Wit. The
Ill-natured Man, though but of equal Parts, gives himself a larger Field
to expatiate in; he exposes those Failings in Human Nature which the
other would cast a Veil over, laughs at Vices which the other either
excuses or conceals, gives utterance to Reflections which the other
stifles, falls indifferently upon Friends or Enemies, exposes the Person
[who [4]] has obliged him, and, in short, sticks at nothing that may
establish his Character of a Wit. It is no Wonder therefore he succeeds
in it better than the Man of Humanity, as a Person who makes use of
indirect Methods, is more likely to grow Rich than the Fair Trader.