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after having told us, that the inns which receive the caravans in Persia, and the eastern countries, are called by the name of caravansaries, gives us a relation to the following purpose.

A dervise, travelling through Tartary, being arrived at the town of Balk, went into the king's palace by a mistake, as thinking it to be a public inn or caravansary. Having looked about him for some time he entered into a long gallery, where he laid down his wallet, and spread his carpet, in order to repose himself upon it after the manner of the eastern nations. He had not been long in this posture before he was discovered by some of the guards, who asked him what was his business in that place ? The dervise told them he intended to take up his night's lodging in that caravansary. The guards let him know, in a very angry manner, that the house he was in, was not a caravansary, but the king's palace. It happened that the king himself passed through the gallery during this debate, and smiling at the mistake of the dervise, asked him how he could possibly be so dull as not to distinguish a palace from a caravansary ? 'Şir, (says the dervise,) give me leave to ask your majesty a question or two. Who were the persons that lodged in this house when it was first built ?' The king replied, his ancestors. And who, (says the dervise) was the last person that lodged here?' The king replied, his father. "And who is it, (says the dervise) that lodges here at present ?' The king told him, that it was he himself. And who (says the dervise) will be here after you?' The king answered, the young prince, his son. "Ah sir, (said the dervise, a house that changes its inhabitants so often, and receives such a perpetual succession of guests, is not a palace but a caravansary.'

L.

6

No. 293. TUESDAY, FEBRUARY 5.

Πασιν γαρ ευφρονούσι συμμαχεί τύχη.

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FRAG. VET. POET.
The prudent still have fortune on their sido.

The famous Gratian,' in his little book wherein he lays down maxims for a man's advancing himself at court, advises his reader to associate himself with the fortunate, and to shun the company of the unfortunate; which notwithstanding the baseness of the precept to an honest mind, may have something useful in it for those who push their interest in the world. It is certain a great part of what we call good or ill fortune, rises out of right or wrong measures and schemes of life. When I hear a man com. plain of his being unfortunate in all his undertakings, I shrewdly suspect him for a very weak man in his affairs. In conformity with this way of thinking, Cardinal Richlieu used to say, that unfortunate and imprudent were but two words for the same thing. As the cardinal himself had a great share both of prudence and good-fortune, his famous antagonist, the Count d’Olivarez, was disgraced at the court of Madrid, because it was alledged against him that he had never any success in his undertakings. This, says an eminent author, was indirectly accusing him of imprudence.

1 Balthazar Gratian, a Jesuit, who died 1658, about the year 1637, began to publish six or seven little books in that branch of science which Lord Bacon styles the Doctrine of Business, under the titles of El Heroe, Agudeza, El Politico, Fernando, El Discreto, El Criticon, and El Oraculo Manual y arte de Prudencia. They contain many curious observations, wise maxims, and useful precepts; but having often disjoined the wisdom of the serpent from the innocence of the dove,' and recommended, as in the instance here mentioned, dishonorable principles and immoral artifices for rising in life, he is really what the Italians call • a sower of thorns,' and just such a moralist as his countryman Don Quixote was a hero. The Sieur Amelot de la Houssaie, in 1707, published a French translation of Gratian's El Oraculo Manual, &c., with comments and extracts from his El Heroe, and El Discreto, under the title of L'Homme de Cour, which is the little book here quoted. See Spect., Nos. 379 and 409, and Guardian, No. 24.-C.

Cicero recommended Pompey to the Romans for their general upon three accounts, as he was a man of courage, conduct, and good-fortune. It was, perhaps, for the reason above-mentioned, namely, that a series of good-fortune supposes a prudent management in the person whom it befalls, that not only Sylla the dictator, but several of the Roman emperors, as is still to be seen upon their medals, among their other titles, gave themselves that of Felix or Fortunate. The heathens, indeed, seem to have valued a man more for his good-fortune than for any other quality, which I think is very natural for those who have not a strong belief of another world. For how can I conceive a man crowned with many distinguishing blessings, that has not some extraordinary fund of merit and perfection in him, which lies open to the supreme eye, though perhaps it is not discovered by my observation. What is the reason Homer's and Virgil's heroes do not form a resolution, or strike a blow, without the conduct and direction of some deity ? doubtless because the poets esteemed it the greatest honour to be favoured by the gods, and thought the best

way of praising a man was, to recount those favours which naturally implied an extraordinary merit in the person on whom they descended.

Those who believe a future state of rewards and punishments act very absurdly, if they form their opinions of a man's merit from his successes. But certainly, if I thought the whole circle of our being was concluded between our births and deaths, I should think a man's good fortune the measure and standard of his real merit, since Providence would have no opportunity of rewarding his virtue and perfections, but in the present life. A virtuous unbeliever, who lies under the pressure of misfortunes, has reason to cry out," as they say Brutus did a little before his death,' O virtue, I have worshipped thee as a substantial good, but I find thou art an empty name.'

But to return to our first point. Though prudence does undoubtedly in a great measure produce our good or ill fortune in the world, it is certain there are many unforeseen accidents and occurrences,

which

very often prevent the finest schemes that can be laid by human wisdom. The race is not always to the swift, nor the battle to the strong. Nothing less than infinite wisdom can have an absolute command over fortune; the highest degree of it which man can possess, is by no means equal to fortuitous events, and to such contingencies as may rise in the prosecution of our affairs. Nay, it very often happens, that prudence, which has always in it a great mixture of caution, hinders a man from being so fortunate as be might possibly have been without it. A person who only aims at what is likely to succeed, and follows closely the dictates of human prudence, never meets with those great and unforeseen successes, which are often the effect of a sanguine temper, or a more happy rashness; and this perhaps may be the reason, that according to the common observation, Fortune, like other females, delights rather in favouring the young than the old.

Upon the whole, since man is so short-sighted a creature, and the accidents which may happen to him so various, I cannot but be of Dr. Tillotson's opinion in another case, that were there any doubt of a Providence, yet it certainly would be very desirable there should be such a Being of infinite wisdom and goodness, on whüse direction we might rely in the conduct of human life.

It is a great presumption to ascribe our successes to our own management, and not to esteem ourselves upon any blessing,

# Has reason to cry out. How so? On Mr. Addison's principles, Brutus should only have said, “I find by my ill-success that I have not so much virtue as my competitors.”—H.

rather as it is the bounty of heaven, than the acquisition of our own prudence. I am very well pleased with a medal which was struck by Queen Elizabeth a little after the defeat of the invincible Armada, to perpetuate the memory of that extraordinary event. It is well known how the king of Spain, and others who were enemies of that great princess, to derogate from her glory, ascribed the ruin of their fleet rather to the violence of storms and tempests, than to the bravery of the English. Queen Elizabeth, instead of looking upon this as a diminution of her honour, valued herself upon such a signal favour of Providence, and accordingly in the reverse of the medal above-mentioned, has represented a fleet beaten by a tempest, and falling foul upon one another, with that religious inscription, Aflavit Deus f. dissipantur. 'He blew with his wind, and they were scattered.'

It is remarked of a famous Grecian general, whose name I cannot at present recollect, and who had been a particular favourite of Fortune, that upon recounting his victories among his friends, he added at the end of several great actions, ' And in this Fortune had no share.' After which it is observed in history, that he never prospered in any thing he undertook.

As arrogance, and a conceitedness of our own abilities, are very shocking and offensive to men of sense and virtue, we may be sure they are highly displeasing to that Being who delights in an humble mind, and by several of his dispensations seems purposely to shew us, that our own schemes or prudence have no share in our advancements.

This is Tickell’s reading. Chalmers has inserted you see after accordingly, and refers to the 'Folio ed. No. 295,' for his justification.-G.

* Timotheus the Athenian. See Shaw's edition of Bacon's works, 4to, vol. i. p. 219.-C.

Conceitedness. Instead of this word, which is now out of use, we should say, a conceit, or, a conceited opinion of.-H.

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VOL. VI.

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