[Footnote 1: Thus far Steele.]
[Footnote 2: [hollow'd]]
[Footnote 3:
[Before him Death, the grisly Tyrant, flies;
He wipes the Tears for ever from our Eyes.]
This was an alteration which Steele had suggested, and in which young
Pope had acquiesced. Steele wrote:
I have turned to every verse and chapter, and think you have preserved
the sublime, heavenly spirit throughout the whole, especially at "Hark
a glad voice," and "The lamb with wolves shall graze." There is but
one line which I think is below the original:
He wipes the tears for ever from our eyes.
You have expressed it with a good and pious but not so exalted and
poetical a spirit as the prophet: The Lord God shall wipe away tears
from off all faces. If you agree with me in this, alter it by way of
paraphrase or otherwise, that when it comes into a volume it may be
amended.]
[Footnote 4: Cap. 9. v. 6.]
[Footnote 5: Cap. 2. v. 4.]
[Footnote 6: Cap. 65. v. 21, 22.]
[Footnote 7: Cap 35. v. 1, 7.]
[Footnote 8: Cap. 41. v. 19. and Cap. 55. v. 13.]
[Footnote 9: Cap. 11. v. 6, 7, 8.]
[Footnote 10: Cap. 60. v. 1.]
[Footnote 11: Cap. 60. v. 4.]
[Footnote 12: Cap. 60. v. 3.]
[Footnote 13: Cap. 60. v. 6.]
[Footnote 14: Cap. 60. v. 19, 20.]
[Footnote 15: Cap. 51. v. 6. and Cap. 64. v. 10.]
* * * * *
No. 379. Thursday, May 15, 1712. Budgell.
'Scire tuum nihil est nisi te scire hoc sciat alter.'
Pers.
I have often wondered at that ill-natur'd Position which has been
sometimes maintained in the Schools, and is comprizd in an old Latin
Verse, namely, that A Man's Knowledge is worth nothing, if he
communicates what he knows to any one besides. [1] There is certainly no
more sensible Pleasure to a good-natur'd Man, than if he can by any
means gratify or inform the Mind of another. I might add, that this
Virtue naturally carries its own reward along with it, since it is
almost impossible it should be exercised without the Improvement of the
Person who practices it. The reading of Books, and the daily Occurrences
of Life, are continually furnishing us with Matter for Thought and
Reflection. It is extremely natural for us to desire to see such our
Thoughts put into the Dress of Words, without which indeed we can scarce
have a clear and distinct Idea of them our selves: When they are thus
clothed in Expressions, nothing so truly shews us whether they are just
or false, as those Effects which they produce in the Minds of others.
I am apt to flatter my self, that in the Course of these my
Speculations, I have treated of several Subjects, and laid down many
such Rules for the Conduct of a Man's Life, which my Readers were either
wholly ignorant of before, or which at least those few who were
acquainted with them, looked upon as so many Secrets they have found out
for the Conduct of themselves, but were resolved never to have made
publick.
I am the more confirmed in this Opinion from my having received several
Letters, wherein I am censur'd for having prostituted Learning to the
Embraces of the Vulgar, and made her, as one of my Correspondents
phrases it, a common Strumpet: I am charged by another with laying open
the Arcana, or Secrets of Prudence, to the Eyes of every Reader.
The narrow Spirit which appears in the Letters of these my
Correspondents is the less surprizing, as it has shewn itself in all
Ages: There is still extant an Epistle written by Alexander the Great to
his Tutor Aristotle, upon that Philosopher's publishing some part of his
Writings; in which the Prince complains of his having made known to all
the World, those Secrets in Learning which he had before communicated to
him in private Lectures; concluding, That he had rather excel the rest
of Mankind in Knowledge than in Power. [2]
Luisa de Padilla, a Lady of great Learning, and Countess of Aranda, was
in like manner angry with the famous Gratian, [3] upon his publishing
his Treatise of the Discrete; wherein she fancied that he had laid open
those Maxims to common Readers, which ought only to have been reserved
for the Knowledge of the Great.
These Objections are thought by many of so much weight, that they often
defend the above-mentiond Authors, by affirming they have affected such
an Obscurity in their Style and Manner of Writing, that tho every one
may read their Works, there will be but very few who can comprehend
their Meaning.
Persius, the Latin Satirist, affected Obscurity for another Reason; with
which however Mr. Cowley is so offended, that writing to one of his
Friends, You, says he, tell me, that you do not know whether Persius be
a good Poet or no, because you cannot understand him; for which very
Reason I affirm that he is not so.
However, this Art of writing unintelligibly has been very much improved,
and follow'd by several of the Moderns, who observing the general
Inclination of Mankind to dive into a Secret, and the Reputation many
have acquired by concealing their Meaning under obscure Terms and
Phrases, resolve, that they may be still more abstruse, to write without
any Meaning at all. This Art, as it is at present practised by many
eminent Authors, consists in throwing so many Words at a venture into
different Periods, and leaving the curious Reader to find out the
Meaning of them.
The Egyptians, who made use of Hieroglyphicks to signify several things,
expressed a Man who confined his Knowledge and Discoveries altogether
within himself, by the Figure of a Dark-Lanthorn closed on all sides,
which, tho' it was illuminated within, afforded no manner of Light or
Advantage to such as stood by it. For my own part, as I shall from time
to time communicate to the Publick whatever Discoveries I happen to
make, I should much rather be compared to an ordinary Lamp, which
consumes and wastes it self for the benefit of every Passenger.
I shall conclude this Paper with the Story of Rosicrucius's Sepulchre. I
suppose I need not inform my Readers that this Man was the Founder of
the Rosicrusian Sect, and that his Disciples still pretend to new
Discoveries, which they are never to communicate to the rest of Mankind.
[4]
A certain Person having occasion to dig somewhat deep in the Ground
where this Philosopher lay inter'd, met with a small Door having a Wall
on each side of it. His Curiosity, and the Hopes of finding some hidden
Treasure, soon prompted him to force open the Door. He was immediately
surpriz'd by a sudden Blaze of Light, and discover'd a very fair Vault:
At the upper end of it was a Statue of a Man in Armour sitting by a
Table, and leaning on his Left Arm. He held a Truncheon in his right
Hand, and had a Lamp burning before him. The Man had no sooner set one
Foot within the Vault, than the Statue erecting it self from its leaning
Posture, stood bolt upright; and upon the Fellow's advancing another
Step, lifted up the Truncheon in his Right Hand. The Man still ventur'd
a third Step, when the Statue with a furious Blow broke the Lamp into a
thousand Pieces, and left his Guest in a sudden Darkness.
Upon the Report of this Adventure, the Country People soon came with
Lights to the Sepulchre, and discovered that the Statue, which was made
of Brass, was nothing more than a Piece of Clock-work; that the Floor of
the Vault was all loose, and underlaid with several Springs, which, upon
any Man's entering, naturally produced that which had happend.
Rosicrucius, says his Disciples, made use of this Method, to shew the
World that he had re-invented the ever-burning Lamps of the Ancients,
tho' he was resolvd no one should reap any Advantage from the Discovery.