By cultivating the spirit of indulgence, we learn the happy secret of being well with ourselves, and well with men. Some carry into their intercourse3 with the world an austere4 frankness. They are dreaded5, and the opposition6 which they every day experience, increases their disagreeable and tiresome7 roughness, and their officious rudeness. Others, blushing at no complaisance8, and equally supple9 and false, smile at what displeases10 them; praise what they feel to be ridiculous; and applaud what they know to be vile11. Be indulgent, and you will not sacrifice self-esteem12; and your frankness, far from annoying, will render your affability more amiable13.
The less we occupy ourselves with the vices14 and aberrations15 of men, the more pleasant does existence become. Indulgence carries its own recompense with it,[101] and causes us to see our kind almost such as they should be.
Let us extend a courageous16 indulgence towards those unfortunate beings, who are victims of long continued errors. Enough will be ready to assume the office of their accusers. Let us draw round them the veil of charity. I am aware that gloomy moralists will object to these views; and call them easy principles, that encourage the vices, flatter the passions, and excuse disorders18. Believe me, the most easy and successful mode of reclaiming19 the wandering, is to carry encouragement and hope to their hearts, and to have faith in their repentance20.[25]
Born in an age when every one professes21 to applaud toleration, far from adopting the real spirit, we scarcely know how to practise indulgence even towards abstract opinions, that differ from our own. Let us never forget the weakness and error of our own judgment22 and understanding; and then we shall possess an habitual23 temper of candor24 towards the views of others. In most instances, when we say ‘that man thinks rightly,’ the phrase, when translated, imports, ‘that man thinks as I do.’
Let us never forget that chance may have given us the opinions most dear to us. The ardent25 patron of this party, had he only been in a house contiguous to his own, would have had opinions and prejudices, the exact reverse of those he now reveres26. It is not improbable that he might have died in the opposite ranks.
A particular idea, which you formerly27 deemed correct, at present seems false. Perhaps you may one day return to your first judgment. Let us accord, to our antagonist28, a right which we frequently exercise for ourselves,[102] the right to be deceived. During the contests of party, I have more than once seen the spectacle of two men changing their principles almost at the same moment, in such a manner, that one of them takes the place of the other in the faction29, which, but a short time since, he professed30 to detest31. Taking human nature as it is, into view, this does not astonish me. What I find strange is, that these two men should hate each other more than ever, and that it has become impossible to reconcile them, now that the one has espoused32 the opinion which the other held but a moment before.[26]
An essential truth that ought to be constantly announced, is, that both political and religious opinions have much less influence than is commonly imagined upon the qualities of the heart. No verity33 has been so completely demonstrated to my conviction. I have been conversant34 with men of all parties. In every one I have met with persons full of disinterestedness35 and integrity. To esteem them, it was only necessary to remark the noble and unshrinking courage with which they were willing to suspend everything on the issue of their convictions.[27]
A crowd of useful reflections upon this subject naturally offer, upon which it would be easy to enlarge.—The brevity of my plan impels36 me to other subjects. There is one quality, difficult to define, yet easily understood, which always affects us pleasantly. It is a quality as rare as its effects are useful; and yet we have scarcely a specific term in our language by which fully37 to designate it. An obliging disposition38 is the common phrase that conveys it. Examine all the pleasant things of life, and you will find this disposition the pleasantest[103] of all. There often remains39 no memory of the benefits received. Of those we have rendered, something is always retained.
But what shall we say of the ungrateful? We are told that they are formidable from their numbers and boldness, and that they people the whole earth. How eccentric and contradictory40 are the common maxims41 of the world! We admit that we have a right to exact gratitude43; and yet wish that benefits should be forgotten: I hold it wrong to depend upon gratitude, since the expectation will generally be deceived.—On the contrary, I approve his course, who keeps an exact account of his good actions. In reading the record, he will one day taste a legitimate44 reward. What reading can be so useful? To remember that we have done good in time past, is to bind45 us to beneficence in time to come. We hear it continually repeated, that it requires a sublime46 effort to do good to our enemies.—Men more zealous47 than enlightened have advanced, that the morality of the gospel has alone prescribed the rendering48 of good for evil. Evangelical duty is sufficiently49 elevated by being founded on the basis of higher sanctions and a future retribution; and rests not its claims upon new discoveries of what is true, beautiful and obligatory50 in morals. They who advocate that the grand maxims of evangelical morality are found nowhere else than in the gospel, seem to me to have committed two faults; the one in advancing an error, the other in tending to estrange51 men from the virtues52 they inculcate, by intimating that their practice exacts more than human power.
A writer of unquestionable piety53, the late Sir William Jones found the grand maxim42, ‘do unto others as you[104] would wish them to do unto you,’ implied in the discourses54 of Lysias, Thales and Pittacus, and, word for word, in the original of Confucius. The obligation to render good for evil, he affirms, is inculcated in the religious books of the Hindoos and Arabians; in confirmation55 of which he cites many passages from them. The sentiment of moralists has everywhere been graven upon the human heart. It is enough that our Lord has sanctioned the sublime precepts57 that belong to our faith with immortal58 recompenses; and still more may we rely upon those sanctions, when we add to them the present pleasure of performing good actions.[27a]
Let us add, that in enjoining59 the gospel maxim to render good for evil, we inculcate elevation61 of mind, the source of all the virtues. But christian62 moralists have too often been tempted63 to neutralize64 or destroy the effect of their precepts, by pushing them to absurd or impracticable lengths. To practise forgiveness, and to do good, are evangelical commands, as sublime as they are conformable to our natural views of duty. To enjoin60 upon us to degrade ourselves in the estimate of our enemies, by feeling and acting65 towards them as though they were our friends, as some have understood the bearing of the christian precept56, would be injurious and impracticable. Socrates pardoned his enemies, but preserved an imposing66 dignity. There was no abasement67 in the infinitely68 higher example of him, who, suffering on the cross, prayed for his murderers.
If such are our obligations as men and Christians69 towards our enemies, what duties ought we not to fulfil to those benefactors70 who have steadily71 sought occasions to be useful to us, to ward17 off danger from us, and to repair[105] our misfortunes? To such let us seek incessant72 opportunities of acquitting73 our debt. Gratitude will prolong the pleasure conferred by their benefits.
Indulgence, and the desire to oblige, seem to me the two principal means of conciliating to ourselves the affections of our kind. A virtue which at least commands their esteem is integrity. Not only is he who practises it, faithful to his engagements, since he allows no promises of his to be held slight, but his uprightness makes itself felt in all his actions, and frankness in all his conversation. The faults that he commits he is prompt to acknowledge; he confesses them without false shame, and seeks neither to exaggerate nor extenuate74 them. Touching75 the interests which are common to him and other people, he decides for simple justice; and, in so awarding, does not deem that he injures himself, his first possession being his own self-respect. Without rendering me high services, he obliges me in the lesser76 charities, and procures77 me one of the most vivid pleasures I can taste, that of contemplating78 a noble character.
Among the virtues which ought to secure a kind regard, we universally assign to modesty79 a high rank. A simple and modest man lives unknown, until a moment, which he could not have foreseen, reveals his estimable qualities and his generous actions. I compare him to the concealed80 flower springing from an humble81 stem, which escapes the view, and is discovered only by its perfume. Pride quickly fixes the eye, and he who is always his own eulogist, dispenses82 every other person from the obligation to praise him. A truly modest man, emerging from his transient obscurity, will obtain those delightful83 praises which the heart awards without effort. His superiority,[106] far from being importunate84, will become attractive. Modesty gives to talents and virtues the same charm which chastity adds to beauty.
Let us carry into the world neither curiosity nor indiscretion. Curiosity is the defect of a little mind, which, not knowing how to employ itself at home, feels the necessity of being amused with the occupations of others. In relation to minute objects it is ridiculous. In important affairs it becomes odious85. Let us know nothing about those debates, piques86 and parties, which it is not in our power to settle.
An attribute so precious, that, in my eye, it becomes a virtue, is a gentle and constant equality of temper.—To sustain it, not only exacts a pure mind, but a vigor87 of understanding which resists the petty vexations and fleeting88 contrarieties which a multitude of objects and events are continually bringing. What an unalterable charm does it give to the society of the man who possesses it! How is it possible to avoid loving him whom we are certain always to find with serenity89 on his brow and a smile in his countenance90?
I foresee that our brilliant observers, as they run over these precepts, will say to me, ‘you resemble those philosophers who trace the plan of a republic, without taking into the account the passions of men or the state of society; a thousand times more unreasonable91, than those writers of romance who publish their dreams as dreams. Your maxims upon indulgence will only awaken92 for you the pity due to good natured weakness. The maxim of the world is, be adroit93 to seize upon defects, and prompt to censure94 the weaknesses of men, that you may intimidate95 those who can only serve to annoy you; and[107] give up to ridicule96 those who can only amuse you. Make a display of your desire to oblige. Pronounce sentimental97 phrases with grace. Make dupes if you can; but take care that you do not become one yourself, by having your own maxims practised upon you. Credit is not revenue, but a sum which becomes exhausted98 in proportion as you spend upon it, without replacing it. Ought I to be modest when so many examples prove that talents are a small thing, if there be not subjoined the happy talent of making them known. The man who speaks of himself with modesty is believed upon his word; and when I search for the causes of that admiration99 which certain personages have obtained, I can discover no other than the long obstinacy100 and persevering101 intrepidity102 which they have put in requisition to praise themselves. There are eulogies103 which men give themselves, of which, as of the calumnies104 that they wipe out, some traces will always remain. Finally, opinion alone renders our qualities estimable; and he who, with a view to succeed, should immediately cultivate the tawdry virtues which you celebrate, would be as ridiculous as he who should appear in society in the costume worn a century ago.’ They who say this are as right, in their views, as I am in mine. If the interest with which our kind inspires us, if our virtues cannot shield us from injustice105, let us hold ourselves aloof106 from opinion, and while we allow the multitude their way of thinking, let it not disturb our repose107. Among the circumstances essential to felicity, I count the attachment108 of some individuals, but not popularity.
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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opposition
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| n.反对，敌对 | |
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tiresome
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| adj.令人疲劳的，令人厌倦的 | |
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complaisance
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| n.彬彬有礼，殷勤，柔顺 | |
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supple
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| adj.柔软的，易弯的，逢迎的，顺从的，灵活的；vt.使柔软，使柔顺，使顺从；vi.变柔软，变柔顺 | |
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displeases
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| 冒犯，使生气，使不愉快( displease的第三人称单数 ) | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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aberrations
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| n.偏差( aberration的名词复数 )；差错；脱离常规；心理失常 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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reclaiming
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| v.开拓( reclaim的现在分词 )；要求收回；从废料中回收（有用的材料）；挽救 | |
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repentance
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| n.懊悔 | |
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professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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candor
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| n.坦白，率真 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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reveres
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| v.崇敬，尊崇，敬畏( revere的第三人称单数 ) | |
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formerly
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| adv.从前，以前 | |
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antagonist
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| n.敌人，对抗者，对手 | |
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faction
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| n.宗派，小集团；派别；派系斗争 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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detest
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| vt.痛恨，憎恶 | |
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espoused
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| v.（决定）支持，拥护（目标、主张等）( espouse的过去式和过去分词 ) | |
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verity
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| n.真实性 | |
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conversant
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| adj.亲近的，有交情的，熟悉的 | |
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disinterestedness
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impels
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| v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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maxim
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| n.格言，箴言 | |
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gratitude
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| adj.感激，感谢 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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zealous
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| adj.狂热的，热心的 | |
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rendering
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| n.表现，描写 | |
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sufficiently
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| adv.足够地，充分地 | |
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obligatory
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| adj.强制性的，义务的，必须的 | |
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estrange
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| v.使疏远，离间，使离开 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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piety
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| n.虔诚，虔敬 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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confirmation
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| n.证实，确认，批准 | |
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precept
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| n.戒律；格言 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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enjoining
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| v.命令( enjoin的现在分词 ) | |
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enjoin
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| v.命令；吩咐；禁止 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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neutralize
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| v.使失效、抵消，使中和 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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abasement
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| n.滥用 | |
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infinitely
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| adv.无限地，无穷地 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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incessant
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| adj.不停的，连续的 | |
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acquitting
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| 宣判…无罪( acquit的现在分词 )； 使（自己）作出某种表现 | |
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extenuate
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| v.减轻，使人原谅 | |
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touching
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| adj.动人的，使人感伤的 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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procures
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| v.（努力）取得， （设法）获得( procure的第三人称单数 )；拉皮条 | |
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contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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importunate
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| adj.强求的；纠缠不休的 | |
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odious
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| adj.可憎的，讨厌的 | |
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86
piques
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| v.伤害…的自尊心( pique的第三人称单数 )；激起（好奇心） | |
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87
vigor
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| n.活力，精力，元气 | |
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88
fleeting
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| adj.短暂的，飞逝的 | |
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89
serenity
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| n.宁静，沉着，晴朗 | |
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90
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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91
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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92
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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adroit
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| adj.熟练的，灵巧的 | |
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censure
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| v./n.责备；非难；责难 | |
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intimidate
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| vt.恐吓，威胁 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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98
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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99
admiration
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| n.钦佩，赞美，羡慕 | |
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100
obstinacy
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| n.顽固；（病痛等）难治 | |
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101
persevering
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| a.坚忍不拔的 | |
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102
intrepidity
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| n.大胆，刚勇；大胆的行为 | |
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103
eulogies
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| n.颂词，颂文( eulogy的名词复数 ) | |
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104
calumnies
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| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
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105
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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106
aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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107
repose
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| v.(使)休息；n.安息 | |
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108
attachment
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| n.附属物，附件；依恋；依附 | |
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