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inconvenience arises from the improper disposition of advertisements. The noblest objects may be so associated as to be made ridiculous. The camel and dromedary themselves might have lost much of their dignity between the true flour of mustard’and the • original Daffy's elixir ;' and I could not but feel some indignation, when I found this illustrious Indian warrior immediately succeeded by a fresh parcel of Dublin butter.'
The trade of advertising is now so near to perfection, that it is not easy to propose any improvement. But as every art ought to be exercised in due subordination to the public good, I cannot but propose it as a moral question to these masters of the public ear, Whether they do not sometimes play too wantonly with our passions, as when the registrar of lottery-tickets invites us to his shop by an account of the prizes which he sold last year; and whether the advertising controvertists do not indulge asperity of language without any adequate provocation; as in the dispute about straps for razors, now happily subsided, and in the altercation which at present subsists concerning eau de luce ?
In an advertisement it is allowed to every man to speak well of himself, but I know not why he should assume the privilege of censuring his neighbour. He may proclaim his own virtue or skill, but ought not to exclude others from the same pretensions.
Every man that advertises his own excellence should write with some consciousness of character which dares to call the attention of the public. He should remember that his name is to stand in the same paper with those of the King of Prussia and the Emperor of Germany, and endeavour to make himself worthy of such association.
Some regard is likewise to be paid to posterity. There are men of diligence and curiosity who trea
sure up the papers of the day merely because others neglect them, and in time they will be scarce. When these collections shall be read in another century, how will numberless contradictions be reconciled; and how shall fame be possibly distributed among
the tailors and boddice-makers of the present age
Surely these things deserve consideration. It is enough for me to have hinted my desire that these abuses may be rectified; but such is the state of nature, that what all have the right of doing, many will attempt without sufficient care or due qualification.
N° 41. SATURDAY, JANUARY 27, 1759.
The following letter relates to an affliction perhaps not necessary to be imparted to the public; but I could not persuade myself to suppress it, because I think I know the sentiments to be sincere, and I feel no disposition to provide for this day any other entertainment.
At tu quisquis, miseri qui cruda poetæ
Credideris fletu funera digna tuo,
Lenis inoffenso vitaque morsque gradı. · MR. IDLER, · Notwithstanding the warnings of philosophers, and the daily examples of losses and misfortunes which life forces upon our observation, such is the absorption of our thoughts in the business of the present day, such the resignation of our reason to empty hopes of future felicity, or such our unwillingness to foresee what we dread, that every calamity comes suddenly upon us, and not only presses us as a burden, but crushes as a blow.
• There are evils which happen out of the common course of nature, against which it is no reproach not to be provided. A flash of lightning intercepts the traveller in his way. The concussion of an earthquake heaps the ruins of cities upon their inhabitants. But other miseries time brings, though silently, yet visibly, forward by its even lapse, which yet approach us unseen, because we turn our eyes away, and seize us unresisted, because we could not arm ourselves against them but by setting them be
· That it is vain to shrink from what cannot be avoided, and to hide that from ourselves which must some time be found, is a truth which we all know, but which all neglect, and perhaps none more than the speculative reasoner, whose thoughts are always from home, whose eye wanders over life, whose fancy dances after meteors of happiness kindled by itself, and who examines every thing rather than his own state.
• Nothing is more evident than that the decays of age must terminate in death; yet there is no man, says Tully, who does not believe that he may yet live another year; and there is none who does not, upon the same principle, hope another year for his parent or his friend: but the fallacy will be in time detected; the last year, the last day, must come. It has come, and is past. The life which made my own life pleasant is at an end, and the gates of death are shut upon my prospects.
• The loss of a friend upon whom the heart was fixed, to whom every wish and endeavour tended, is a state of dreary desolation, in which the mind looks abroad impatient of itself, and finds nothing but emptiness and horror. The blameless life, the artless tenderness, the pious simplicity, the modest resignation, the patient sickness, and the quiet de ath,
are remembered only to add value to the loss, to aggravate regret for what cannot be amended, to deepen sorrow for what cannot be recalled.
• These are the calamities by which Providence gradually disengages us from the love of life. Other evils fortitude may repel, or hope may mitigate; but irreparable privation leaves nothing to exercise resolution or flatter expectation. The dead cannot return, and nothing is left us here but languishment and grief.
· Yet such is the course of nature, that whoever lives long must outlive those whom he loves and honours. Such is the condition of our present existence, that life must one time lose its associations, and every inhabitant of the earth must walk downward to the grave alone and unregarded, without any partner of his joy or grief, without any interested witness of his misfortunes or success.
Misfortune, indeed, he may yet feel; for where is the bottom of the misery of man? But what is success to him that has none to enjoy it? Happiness is not found in self-contemplation; it is perceived only when it is reflected from another.
We know little of the state of departed souls, because such knowledge is not necessary to a good life. Reason deserts us at the brink of the grave, and can give no farther intelligence. Revelation is not wholly silent. “There is joy in the angels of heaven over one sinner that repenteth;” and surely this joy is not incommunicable to souls disentangled from the body, and made like angels.
Let hope, therefore, dictate, what revelation does not confute, that the union of souls may still remain; and that we who are struggling with sin, sorrow,
and infirmities, may have our part in the attention and kindness of those who have finished their course, and are now receiving their reward.
• These are the great occasions which force the mind to take refuge in religion : when we have no help in ourselves, what can remain but that we look up to a higher and a greater Power ? and to what hope may we not raise our eyes and hearts, when we consider that the greatest Power is the best?
Surely there is no man who, thus afflicted, does not seek succour in the gospel, which has brought “ life and immortality to light.” The precepts of Epicurus, who teaches us to endure what the laws of the universe make necessary, may silence, but not content us. The dictates of Zeno, who commands us to look with indifference on external things, may dispose us to conceal our sorrow, but cannot assuage it." Real alleviation of the loss of friends, and rational tranquillity in the prospect of our own disso. lution, can be received only from the promises of Him in whose hands are life and death, and from the assurance of another and a better state, in which all tears will be wiped from the eyes, and the whole soul shall be filled with joy. Philosophy may infuse stubbornness, but religion only can give patience.
I am, &c.'
N° 42. SATURDAY, FEBRUARY 3, 1759.
The subject of the following letter is not wholly unmentioned by the Rambler. The Spectator has also a letter containing a case not much different. I hope my correspondent's performance is more an effort of genius, than effusion of the passions; and that she hath rather attempted to paint some possible distress, than really feels the evils which she has described.