第19章

When the body sickens, the mind droops; and when the blood ceases to flow, the soul takes its departure. Charged with the care of his preservation, admonished by a sense of pleasure or pain, and guarded by an instinctive fear of death, nature has not intrusted his safety to the mere vigilance of his understanding, nor to the government of his uncertain reflections.

The distinction betwixt mind and body is followed by consequences of the greatest importance; but the facts to which we now refer, are not founded on any tenets whatever. They are equally true, whether we admit or reject the distinction in question, or whether we suppose, that this living agent is formed of one, or is an assemblage of separate natures. And the materialist, by treating of man as of an engine, cannot make any change in the state of his history. He is a being, who, by a multiplicity of visible organs, performs a variety of functions.

His joints are bent, and his muscles relax and contract in our sight; the heart beats in his breast, and the blood flows to every part of his frame. He performs other operations which we cannot refer to any corporeal organ. He perceives, he recollects, and forecasts; he desires, and he shuns; he admires, and contemns. He enjoys his pleasures, or he endures his pain. All these different functions, in some measure, go well or ill together. When the motion of the blood is languid, the muscles relax, the understanding is tardy, and the fancy is dull: when distemper assails him, the physician must attend no less to what he thinks, than to what he eats, and examine the returns of his passion, together with the strokes of his pulse.

With all his sagacity, his precautions, and his instincts, which are given to preserve his being, he partakes in the fate of other animals, and seems to be formed only that he may die.

Myriads perish before they reach the perfection of their kind;and the individual, with an option to owe the prolongation of his temporary course to resolution and conduct, or to abject fear, frequently chuses the latter, and by a habit of timidity, imbitters the life he is so intent to preserve.

Man, however, at times, exempted from this mortifying lot, seems to act without any regard to the length of his period. When he thinks intensely, or desires with ardour, pleasures and pains from any other quarter assail him in vain. Even in his dying hour, the muscles acquire a tone from his spirit, and the mind seems to depart in its vigour, and in the midst of a struggle to obtain the recent aim of its toils. Muley Moluck, borne on his litter, and spent with disease, still fought the battle, in the midst of which he expired; and the last effort he made, with a finger on his lips, was a signal to conceal his death: the precaution, perhaps, of all which he had hitherto taken, the most necessary to prevent a defeat.

Can no reflections aid us in acquiring this habit of the soul, so useful in carrying us through many of the ordinary scenes of life? If we say, that they cannot, the reality of its happiness is not the less evident. The Greeks and the Romans considered contempt of pleasure, endurance of pain, and neglect of life, as eminent qualities of a man, and a principal subject of discipline. They trusted, that the vigorous spirit would find worthy objects on which to employ its force; and that the first step towards a resolute choice of such objects was to shake off the meanness of a solicitous and timorous mind.

Mankind, in general, have courted occasions to display their courage, and frequently, in search of admiration, have presented a spectacle, which to those who have ceased to regard fortitude on its own account, becomes a subject of horror. Scevola held his arm in the fire, to shake the soul of Porsenna. The savage inures his body to the torture, that in the hour of trial he may exult over his enemy. Even the Mussulman tears his flesh to win the heart of his mistress, and comes in gaiety, streaming with blood, to shew that he deserves her esteem.(13*)Some nations carry the practice of inflicting, or of sporting with pain, to a degree that is either cruel or absurd; others regard every prospect of bodily suffering as the greatest of evils; and in the midst of their troubles, imbitter every real affliction, with the terrors of a feeble and dejected imagination. We are not bound to answer for the follies of either, nor, in treating a question which relates to the nature of man, make an estimate of its strength, or its weakness, from the habits or apprehensions peculiar to any nation or age.

Section VIII

The same subject continued Whoever has compared together the different conditions and manners of men, under varieties of education or fortune, will be satisfied, that mere situation does not constitute their happiness or misery; nor a diversity of external observances imply any opposition of sentiments on the subject of morality.

They express their kindness and their enmity in different actions; but kindness or enmity is still the principal article of consideration. in human life. They engage in different pursuits, or acquiesce in different conditions; but act from passions nearly the same. There is no precise measure of accommodation required to suit their conveniency, nor any degree of danger or safety under which they are peculiarly fitted to act. Courage and generosity, fear and envy, are not peculiar to any station or order of men; nor is there any condition in which some of the human race have not shewn, that it is possible to employ, with propriety, the talents and virtues of their species.