the soul of his adversary which his imagination had never sounded." But lest the deformity of this portrait, which is nevertheless correct, should prevent the milder forms of maliciousness from being recognised, we would remind our readers that the teeling exists in every imaginable degree. There is the incipient and scarcely formed dislike, and the matured hatred; between which are numberless gradations of malice. Each of these is to be detested, as it bears the power of growth, and may become the monster we have delineated. There is no safety but in the suppression of ill will. Never to be aroused by anger and resentment, would, in our imperfect state, be an indication rather of apathy than virtue; what we contend for is the propriety of allowing such feelings but a momentary place in the breast. "O Cassius, you are yoked with a lamb It is unreasonable however, that the religion of love and benevolence should be made to suffer for the follies of those who choose to call themselves its advocates. Let it be remembered that they choose religion, but rcligion does not acknowledge them. Christianity denounces malice, and therefore a malicious person is not a christian. While we are not warranted in deciding lightly respecting the final states of men, the interests of truth demand the assertion that such tempers are inimical to the possession of heaven. The best regulated creed, which throws its light over the understanding, can never make amends for a heart destitute of charity. Heaven demands in all candidates for admission to its felicities, light and warmth combined. ON REVENGE. BY DR. JOHNSON. [The connection of this paper with the subject of the preceding, has induced the Editor to print its noble sentiments.] But O! revenge is sweet. Thus think the crowd; who, eager to engage, Take quickly fire, and kindle into rage. Not so mild Thales, nor Chrysippus thought, Nor that good man, who drank the poisonous draught With mind serene, and could not wish to see His vile accuser drink as deep as he : Injured he fell, and dying he forgave ; Too noble for revenge; which still we find The weakest frailty of a feeble mind DRYDEN. No vicious dispositions of the mind more obstinately resist both the counsels of philosophy and the injunctions of religion, than those which are complicated with an opinion of dignity; and which we cannot dismiss without leaving in the hands of opposition some advantage iniquitously obtained, or suffering from our own prejudices some imputation of pusillanimity. For this reason, scarcely any law of our Redeemer is more openly transgressed, or more industriously evaded, than that by which he commands his followers to forgive injuries, and prohibits, under the sanction of eternal misery, the gratification of the desire which every man feels to return pain upon him that inflicts it. Many who could have conquered their anger are unable to combat pride, and pursue offences to extremity of vengeance, lest they should be insulted by the triumph of an enemy. But certainly no precept could better become him, at whose birth peace was proclaimed to the earth. For, what would so soon destroy all the order of society, and deform life with violence and ravage, as a permission to every one to judge his own cause, and to apportion his own recompence for imagined injuries. It is difficult for a man of the strictest justice not to favour himself too much, in the calmest moments of solitary meditation. Every one wishes for the distinctions for which thousands are wishing at the same time, in their own opinion, with better claims. He that, when his reason operates in its full force, can thus, by the mere prevalence of selflove, prefer himself to his fellow-beings, is very unlikely to judge equitably when his passions are agitated by a sense of wrong, and his attention wholly engrossed by pain, interest, or danger. Whoever arrogates to himself the right of vengeance, shows how little he is qualified to decide his own claims, since he certainly demands what he would think unfit to be granted to another. Nothing is more apparent, than that, however injured or however provoked, some must at last be contented to forgive. For, it can never be hoped that he who first commits an injury will contentedly acquiesce in the penalty required : the same haughtiness of contempt and vehemence of desire, that prompt the act of injustice, will more strongly incite its justification; and resentment can never so exactly balance the punishment with the fault, but there will remain an overplus of vengeance, which even he who condemns his first action will think himself entitled to retaliate. What then can ensue but a continual exacerbation of hatred, an unextinguishable feud, an incessant reciprocation of mischief, a mutual vigilance to entrap, and eagerness to destroy? Since then the imaginary right of vengeance must be at last remitted, because it is impossible to live in perpetual hostility, and equally impossible that of two enemies, either should first think himself obliged by justice to submission, it is surely eligible to forgive early. Every passion is more easily subdued before it has been long accustomed to possession of the heart; every idea is obliterated with less difficulty, as it has been more slightly impressed, and less frequently renewed. He who has often brooded over his wrongs, pleased himself with schemes of malignity, and glutted his pride with the fancied supplications of humbled enmity, will not easily open his bosom to amity and reconciliation, or indulge the gentle sentiments of benevolence and peace. It is easiest to forgive while there is yet a little to be forgiven. A single injury may be soon dismissed from the memory; but a long succession of ill offices by degrees associates itself with every idea; a long contest involves so many circumstances, that every place and action will recal it to mind; and fresh remembrance of vexation must still enkindle rage, and irritate revenge. A wise man will make haste to forgive, because he knows the true value of time, and will not suffer it to pass away in unnecessary pain. He that willingly suffers the corrosions of inveterate hatred, and gives up his days and nights to the gloom of malice and the perturbations of stratagem, cannot surely be said to consult his ease. Resentment is a union of sorrow and malignity, a combination of a passion which all endeavour to avoid, with a passion which all concur to detest. The man who retires to meditate mischief, and to exasperate his own rage; whose thoughts are employed only on means of distress and contrivances of ruin; whose mind never pauses from the remembrance of his own sufferings, but to indulge some hope of enjoying the calamities of another, may justly be numbered among the most miserable of human beings, among those who are guilty without reward, who have neither the gladness of prosperity, nor the calm of innocence. Whoever considers the weakness both of himself and others, will not long want persuasives to forgiveness. We know not to what degree of malignity any injury is to be imputed; or how much its guilt, if we were to inspect the mind of him that committed it, would be extenuated by mistake, precipitance, or negligence: we cannot be certain how much more we feel than was intended to be inflicted, or how much we increase the mischief to ourselves by voluntary aggravations. We may charge of design the effects of accident; we may think the blow violent, only because we have made ourselves delicate and tender; we are on every side in danger of error and of guilt; which we are certain to avoid only by speedy forgiveness. From this pacific and harmless temper, thus propitious to others and ourselves, to domestic tranquillity and to social happiness, no man is withheld but by pride, by the fear of being insulted by his adversary, or despised by the world. It may be laid down as an unfailing and universal axiom, that "all pride is abject and mean." It is always an ignorant, lazy, or cowardly acquiescence in a false appearance of excellence, and proceeds not from consciousness of our attainments, but insensibility of our wants. Nothing can be great which is not right. Nothing which reason condemns can be suitable to the human mind. To |
