Beside the influence of the foregoing principles to make us form opinions contrary to truth, the passions themselves, by subordinate means, contribute to the same effect. Of these means I shall mention two which seem to be capital. First, There was occasion formerly to observe[41], that though ideas seldom start up in the mind without connection, yet that ideas which correspond to the present tone of the mind are readily suggested by any slight connection. By this means, the arguments for a favourite opinion are always at hand, while we often search in vain for those that cross our inclination. Second, The mind taking delight in agreeable circumstances or arguments, is strongly impressed with them; while those that are disagreeable are hurried over so as scarce to make any impression. The self-same argument, accordingly as it is relished or not relished, weighs so differently, as in truth to make conviction depend more on passion than on reasoning. This observation is fully justified by experience. To confine myself to a single instance, the numberless absurd religious tenets that at different times have pestered the world, would be altogether unaccountable but for this irregular bias of passion.
We proceed to a more pleasant task, which is, to illustrate the foregoing observations by proper examples. Gratitude when warm, is often exerted upon the children of the benefactor; especially where he is removed out of reach by death or absence[42]. Gratitude in this case being exerted for the sake of the benefactor, requires no peculiar excellence in his children. To find however these children worthy of the benefits intended them, contributes undoubtedly to the more entire gratification of the passion. And accordingly, the mind, prone to gratify its passions, is apt to conceive a better opinion of these children than possibly they deserve. By this means, strong connections of affection are often formed among individuals, upon the slight foundation now mentioned.
Envy is a passion, which, being altogether unjustifiable, is always disguised under some more plausible name. But no passion is more eager than envy, to give its object such an appearance as to answer a complete gratification. It magnifies every bad quality, and fixes on the most humbling circumstances.
Cassius. I cannot tell what you and other men
Think of this life; but for my single self,
I had as lief not be, as live to be
In awe of such a thing as I myself.
I was born free as Cæsar, so were you;
We both have fed as well; and we can both
Endure the winter’s cold as well as he.
For once, upon a raw and gusty day,
The troubled Tyber chasing with his shores,
Cæsar says to me, Dar’st thou, Cassius, now
Leap in with me into this angry flood,
And swim to yonder point?—Upon the word,
Accoutred as I was, I plunged in,
And bid him follow; so indeed he did.
The torrent roar’d, and we did buffet it
With lusty sinews; throwing it aside,
And stemming it with hearts of controversy.
But ere we could arrive the point propos’d,
Cæsar cry’d, Help me, Cassius, or I sink.
I, as Æneas, our great ancestor,
Did from the flames of Troy upon his shoulder
The old Anchises bear; so from the waves of Tyber
Did I the tired Cæsar: and this man
Is now become a god, and Cassius is
A wretched creature; and must bend his body,
If Cæsar carelessly but nod on him.
He had a fever when he was in Spain,
And when the fit was on him, I did mark
How he did shake. ’Tis true, this god did shake;
His coward lips did from their colour fly,
And that same eye whose bend doth awe the world,
Did lose its lustre; I did hear him grone:
Ay, and that tongue of his, that bade the Romans
Mark him, and write his speeches in their books,
Alas! it cry’d—— Give me some drink, Titinius——
As a sick girl. Ye gods, it doth amaze me,
A man of such a feeble temper should
So get the start of the majestic world,
And bear the palm alone.
Julius Cæsar, act I. sc. 3.
Glo’ster inflamed with resentment against his son Edgar, could even work himself into a momentary conviction that they were not related.
O strange fasten’d villain!
Would he deny his letter?—I never got him.
King Lear, act 2. sc. 3.
When by a great sensibility of heart or other means, grief swells beyond what the cause can justify, the mind is prone to magnify the cause, in order to gratify the passion. And if the real cause admit not of being magnified, the mind seeks a cause for its grief in imagined future events.
Bushy. Madam, your Majesty is much too sad;
You promis’d, when you parted with the King,
To lay aside self-harming heaviness,
And entertain a chearful disposition.
Queen. To please the King, I did; to please myself,
I cannot do it. Yet I know no cause
Why I should welcome such a guest as grief;
Save bidding farewell to so sweet a guest
As my sweet Richard: yet again, methinks,
Some unborn sorrow, ripe in Fortune’s womb,
Is coming tow’rd me; and my inward soul
With something trembles, yet at nothing grieves,
More than with parting from my Lord the King.
Richard II. act. 2. sc. 5.
The foregoing examples depend on the first principle. In the following, both principles concur. Resentment at first is wreaked on the relations of the offender, in order to punish him. But as resentment when so outrageous is contrary to conscience, the mind, to justify its passion as well as to gratify it, is disposed to paint these relations in the blackest colours; and it actually comes to be convinced, that they ought to be punished for their own demerits.