Among the ancients, the heroes in philosophy, as well as those in war and patriotism, have a grandeur and force of sentiment, which astonishes our narrow souls, and is rashly rejected as extravagant and supernatural. They, in their turn, I allow, would have had equal reason to consider as romantic and incredible, the degree of humanity, clemency, order, tranquillity, and other social virtues, to which, in the administration of government, we have attained in modern times, had any one been then able to have made a fair representation of them. Such is the compensation, which nature, or rather education, has made in the distribution of excellencies and virtues, in those different ages.
The merit of benevolence, arising from its utility, and its tendency to promote the good of mankind has been already explained, and is, no doubt, the source of a CONSIDERABLE part of that esteem, which is so universally paid to it. But it will also be allowed, that the very softness and tenderness of the sentiment, its engaging endearments, its fond expressions, its delicate attentions, and all that flow of mutual confidence and regard, which enters into a warm attachment of love and friendship: it will be allowed, I say, that these feelings, being delightful in themselves, are necessarily communicated to the spectators, and melt them into the same fondness and delicacy. The tear naturally starts in our eye on the apprehension of a warm sentiment of this nature: our breast heaves, our heart is agitated, and every humane tender principle of our frame is set in motion, and gives us the purest and most satisfactory enjoyment.
When poets form descriptions of Elysian fields, where the blessed inhabitants stand in no need of each other's assistance, they yet represent them as maintaining a constant intercourse of love and friendship, and sooth our fancy with the pleasing image of these soft and gentle passions. The idea of tender tranquillity in a pastoral Arcadia is agreeable from a like principle, as has been observed above. [Footnote: Sect. v. Part 2.]
Who would live amidst perpetual wrangling, and scolding, and mutual reproaches? The roughness and harshness of these emotions disturb and displease us: we suffer by contagion and sympathy; nor can we remain indifferent spectators, even though certain that no pernicious consequences would ever follow from such angry passions.
As a certain proof that the whole merit of benevolence is not derived from its usefulness, we may observe, that in a kind way of blame, we say, a person is TOO GOOD; when he exceeds his part in society, and carries his attention for others beyond the proper bounds. In like manner, we say, a man is too HIGH-SPIRITED, TOO INTREPID, TOO INDIFFERENT ABOUT FORTUNE: reproaches, which really, at bottom, imply more esteem than many panegyrics. Being accustomed to rate the merit and demerit of characters chiefly by their useful or pernicious tendencies, we cannot forbear applying the epithet of blame, when we discover a sentiment, which rises to a degree, that is hurtful; but it may happen, at the same time, that its noble elevation, or its engaging tenderness so seizes the heart, as rather to increase our friendship and concern for the person.
[Footnote: Cheerfulness could scarce admit of blame from its
excess, were it not that dissolute mirth, without a proper cause or
subject, is a sure symptom and characteristic of folly, and on that
account disgustful.]
The amours and attachments of Harry the IVth of France, during the civil wars of the league, frequently hurt his interest and his cause; but all the young, at least, and amorous, who can sympathize with the tender passions, will allow that this very weakness, for they will readily call it such, chiefly endears that hero, and interests them in his fortunes.
The excessive bravery and resolute inflexibility of Charles the XIIth ruined his own country, and infested all his neighbours; but have such splendour and greatness in their appearance, as strikes us with admiration; and they might, in some degree, be even approved of, if they betrayed not sometimes too evident symptoms of madness and disorder.
The Athenians pretended to the first invention of agriculture and of laws: and always valued themselves extremely on the benefit thereby procured to the whole race of mankind. They also boasted, and with reason, of their war like enterprises; particularly against those innumerable fleets and armies of Persians, which invaded Greece during the reigns of Darius and Xerxes. But though there be no comparison in point of utility, between these peaceful and military honours; yet we find, that the orators, who have writ such elaborate panegyrics on that famous city, have chiefly triumphed in displaying the warlike achievements. Lysias, Thucydides, Plato, and Isocrates discover, all of them, the same partiality; which, though condemned by calm reason and reflection, appears so natural in the mind of man.
It is observable, that the great charm of poetry consists in lively pictures of the sublime passions, magnanimity, courage, disdain of fortune; or those of the tender affections, love and friendship; which warm the heart, and diffuse over it similar sentiments and emotions. And though all kinds of passion, even the most disagreeable, such as grief and anger, are observed, when excited by poetry, to convey a satisfaction, from a mechanism of nature, not easy to be explained: Yet those more elevated or softer affections have a peculiar influence, and please from more than one cause or principle. Not to mention that they alone interest us in the fortune of the persons represented, or communicate any esteem and affection for their character.