No. 31. TUESDAY, JULY 3, 1750. Non ego mendosos ausim defendere mores, Corrupted manners I shall ne'er defend, OVID. ELPHINSTON. THOUGH the fallibility of man's reason, and the narrowness of his knowledge, are very liberally confessed, yet the conduct of those who so willingly admit the weakness of human nature, seems to discover that this acknowledgement is not altogether sincere; at least, that most make it with a tacit reserve in favour of themselves, and that, with whatever ease they give up the claim of their neighbours, they are desirous of being thought exempt from faults in their own conduct, and from error in their opinions. The certain and obstinate opposition, which we may observe made to confutation however clear, and to reproof however tender, is an undoubted argument, that some dormant privilege is thought to be attacked; for as no man can lose what he neither possesses, nor imagines himself to possess, or be defrauded of that to which he has no right, it is reasonable to suppose that those who break out into fury at the softest contradiction, or the slightest censure, since they apparently conclude themselves injured, must fancy some ancient immunity violated, or some natural prerogative invaded. To be mistaken, if they thought themselves liable to mistake, could not be considered as either shameful or wonderful, and they would not receive with so much emotion intelligence which only informed them of what they knew before, nor struggle with such earnestness against an attack that deprived them of nothing to which they held themselves entitled. It is related of one of the philosophers, that when an account was brought him of his son's death, he received it only with this reflection, I knew that my son was mortal.' He that is convinced of an error, if he had the same knowledge of his own weakness, would, instead of straining for artifices, and brooding malignity, only regard such oversights as the appendages of humanity, and pacify himself with considering that he had always known man to be a fallible being. If it be true that most of our passions are excited by the novelty of objects, there is little reason for doubting that to be considered as subject to fallacies of ratiocination, or imperfection of knowledge, is to a great part of mankind entirely new; for it is impossible to fall into any company where there is not some regular and established subordination, without finding rage and vehemence produced only by difference of sentiments about things in which neither of the disputants have any other interest, than what proceeds from their mutual unwillingness to give way to any opinion that may bring upon them the disgrace of being wrong. I have heard of one that, having advanced some erroneous doctrines of philosophy, refused to see the experiments by which they were confuted: and the observation of every day will give new proofs with how much industry subterfuges and evasions are sought to decline the pressure of resistless arguments, how often the state of the question is altered, how often the antagonist is wilfully misrepresented, and in how much perplexity the clearest possitions are involved by those whom they happen to oppose. NO. 31. Of all mortals none seem to have been more infected with this species of vanity, than the race of writers, whose reputation arising solely from their understanding, gives them a very delicate sensibility of any violence attempted on their literary honour. It is not unpleasing to remark with what solicitude men of acknowledged abilities will endeavour to palliate absurdities and reconcile contradictions, only to obviate criticisms to which all human performances must ever be exposed, and from which they can never suffer, but when they teach the world by a vain and ridiculous impatience to think them of importance. Dryden, whose warmth of fancy, and haste of composition, very frequently hurried him into inaccuracies, heard himself sometimes exposed to ridicule for having said in one of his tragedies, I follow fate, which does too fast pursue. That no man could at once follow and be followed, was, it may be thought, too plain to be long disputed; and the truth is, that Dryden was apparently betrayed into the blunder by the double meaning of the word Fate, to which in the former part of the verse he had annexed the idea of Fortune, and in the latter that of Death; so that the sense only was, "Though pursued by Death, I will not resign myself to despair, but will follow Fortune, and do and suffer what is appointed." This, however, was not completely expressed, and Dryden being determined not to give way to his critics, never confessed that he had been surprised by an ambiguity; but finding luckily in Virgil an account of a man moving in a circle, with this expression, Et se sequiturque fugitque, “Here," says he, "is the passage in imitation of which I wrote the line that my critics were pleased to condemn as nonsense; not but I may sometimes write nonsense, though they have not the fortune to find it." Every one sees the folly of such mean doublings to escape the pursuit of criticism; nor is there a single reader of this poet who would not have paid him greater veneration, had he shown consciousness enough of his own superiority to set such cavils at defiance, and owned that he sometimes slipped into errors by the tumult of his imagination, and the multitude of his ideas. It is happy when this temper discovers itself only in little things which may be right or wrong without any influence on the virtue or happiness of mankind. We e may, with very little inquietude, see a man persist in a project, which he has found to be impracticable, live in an inconvenient house because it was contrived by himself, or wear a coat of a particular cut, in hopes by perseverance to bring it into fashion. These are indeed follies, but they are only follies, and, however wild or ridiculous, can very little affect others. But such pride, once indulged, too frequently operates upon more important objects, and inclines men not only to vindicate their errors, but their vices; to persist in practices which their own hearts condemn, only lest they should seem to feel reproaches, or be made wiser by the advice of others; or to search for sophisms tending to the confusion of all principles, and the evacuation of all duties, that they may not appear to act what they are not able to defend. Let every man, who finds vanity so far predominant as to betray him to the danger of this last degree of corruption, pause a moment to consider what will be the consequences of the plea which he is about to offer, for a practice to which he knows himself not led at first by reason, but impelled by the violence of desire, surprised by the suddenness of passion, or seduced by the soft approaches of temptation, and by imperceptible gradations of guilt. Let him consider what he is going to commit by forcing his understanding to patronise those appetites which it is its chief busines to hinder and reform. The cause of virtue requires so little art to defend it, and good and evil, when they have been once shown, are so easily distinguished, that such apologists seldom gain proselytes to their party, nor have their fallacies power to deceive any but those whose desires have clouded their discernment. All that the best faculties thus employed can perform, is, to persuade the hearers that the man is hopeless whom they only thought vicious, that corruption has passed from his manners to his principles, that all endeavours for his recovery are without prospect of success, and that nothing remains but to avoid him as infectious, or hunt him down as destructive. But if it be supposed that he may impose on his audience by partial representations of consequences, intricate deductions of remote causes, or perplexed combinations of ideas, which having various relations appear different as viewed on different sides; that he may sometimes puzzle the weak and well-meaning, and now and then seduce, by the admiration of his abilities, a young mind still fluctuating in unsettled notions, and neither fortified by instruction nor enlightened by experience; yet what must be the event of such a triumph? A man cannot spend all this life in frolic: age, or disease, or solitude, will bring some hours of serious consideration, and it will then afford no comfort to think, that he has extended the dominion of vice, that he has loaded himself with the crime of others, and can never know the extent of his own wickedness, or make reparation for the mischief that he has caused. There is not perhaps in all The stores of ideal anguish, a thought more painful |