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feated by wanton petulance; but such attacks are sel-
dom made without the loss of friendship; for, who-
ever has once found the vulnerable part will always be
feared, and the resentment will burn on in secret, of
which shame hinders the discovery.
This, however, is a slow malignity, which a wise
man will obviate as inconsistent with quiet, and a good
man will repress as contrary to virtue; but human hap-
piness is sometimes violated by some more sudden
A dispute begun in jest upon a subject which a mo-
ment before was on both parts regarded with careless
indifference, is continued by the desire of conquest,
till vanity kindles into rage, and opposition rankles in-
to enmity. Against this hasty mischief I know not
what security can be obtained : men will be sometimes
surprised into quarrels; and though they might both
hasten to reconciliation, as soon as their tumult had
subsided, yet two minds will seldom be found together,
which can at once subdue their discontent, or imme-
diately enjoy the sweets of peace, without remember-
ing the wounds of the conflict.
Friendship has other enemies. Suspicion is always
hardening the cautious, and disgust repelling the del-
icate. Very slender differences will sometimes part
those whom long reciprocation of civility or benefi-
cence has united. Lonelove and Ranger retired into
the country to enjoy the company of each other, and
returned in six weeks cold and petulant; Ranger's
pleasure was to walk in the fields, and Lonelove’s to
sit in a bower; each had complied with the other in
his turn, and each was angry that compliance had been
The most fatal disease of friendship is gradual decay,


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or dislike hourly increased by causes too slender for complaint, and too numerous for removal.-Those who are angry may be reconciled; those who have been injured may receive a recompense: but when the desire of pleasing and willingness to be pleased is silently diminished, the renovation of friendship is hopeless; as, when the vital powers sink into languor, there is no longer any use of the physician.

No. 24. SATURDAY, SEPTEMBER 30, 1758.

WHEN man sees one of the inferior creatures perched upon a tree, or basking in the sunshine, without any apparent endeavour or pursuit, he often asks himself, or his companion, “on what that animal can be supposed to be thinking?” Of this question, since neither bird nor beast can answer it, we must be content to live without the resolution. We know not how much the brutes recollect of the past, or anticipate of the future; what power they have of comparing and preferring; or whether their faculties may not rest in motionless indifference, till they are moved by the presence of their proper object, or stimulated to act by corporeal sensations. I am the less inclined to these superfluous inquiries, because I have always been able to find sufficient matter for curiosity in my own species. It is useless to go far in quest of that which may be found at home; a very narrow circle of observation will supply a sufficient number of men and women, who might be asked, with equal propriety, “on what they can be thinking 2" It is reasonable to believe, that thought, like every thing else, has its causes and effects; that it must proceed from something known, done, or suffered; and must produce some action or event. Yet how great is the number of those in whose minds no source of thought has ever been opened, in whose life no consequence of thought is ever discovered; who have learned nothing upon which they can reflect; who have neither seen nor felt any thing which could leave its traces on the memory; who neither foresee nor desire any change in their condition, and have therefore neither fear, hope, nor design, and yet are supposed to be thinking beings : To every act a subject is required. He that thinks must think upon something. But tell me, ye that pierce deepest into nature, ye that take the widest surveys of life, inform me, kind shades of Malbranche and of Locke, what that something can be, which excites and continues thought in maiden aunts with small fortunes; in younger brothers that live upon annuities; in traders retired from business; in soldiers absent from their regiments; or in widows that have no children? Life is commonly considered as either active or contemplative; but surely this division, how long soever it has been received, is inadequate and fallacious.

There are mortals whose life is certainly not active, .

for they do neither good nor evil; and whose life cannot be properly called contemplative, for they never attend either to the conduct of men or the works of nature, but rise in the morning, look round them till

night in careless stupidity, go to bed and sleep, and rise again in the morning. It has been lately a celebrated question in the schools of philosophy, “whether the soul always thinks?” Some have defined the soul to be the flower of thinking ; concluded that its essence consists in act; that, if it should cease to act, it would cease to be; and that cessation of thought is but another name for extinction of mind. This argument is subtle, but not conclusive ; because it supposes what cannot be proved, that the nature of mind is properly defined. Others affect to disdain subtilty, when subtilty will not serve their pursose, and appeal to daily experience. We spend many hours, they say, in sleep, without the least remembrance of any thoughts which then passed in our minds; and since we can only by our own consciousness be sure that we think, why should we imagine that we have had thought of which no consciousness remains : This argument, which appeals to experience, may from experience be confuted. We every day do something which we forget when it is done, and know to have been done only by consequence. The waking hours are not denied to have been passed in thought; yet he that shall endeavour to recollect on one day the ideas of the former, will only turn the eye of reflection upon vacancy; he will find that the greater part is irrevocably vanished, and wonder how the moments could come and go, and leave so little behind them. To discover only that the arguments on both sides are defective, and to throw back the tenet into its former uncertainty, is the sport of wanton or malevolent scepticism, delighting to see the sons of philosophy at work upon a task which never can be decided. I shall

suggest an argument hitherto overlooked, which may perhaps determine the controversy. If it be impossible to think without materials, there

must necessarily be minds that do not always think; and whence shall we furnish materials for the meditation of the glutton between his meals, of the sportsman in a rainy month, of the annuitant between the days of quarterly payment, of the politician when the mails are detained by contrary winds : But how frequent soever may be the examples of existence without thought, it is certainly a state not much to be desired. He that lives in torpid insensibility, wants nothing of a carcase but putrefaction. It is the part of every inhabitant of the earth to partake the pains and pleasures of his fellow-beings; and as, in a road through a country desert and uniform, the traveller languishes for want of amusement, so the passage of life will be tedious and irksome to him who does not beguile it by diversified ideas.

No. 25. SATURDAY, OCTOBER 7, 1758.


I AM a very constant frequenter of the playhouse, a place to which I suppose the Idler not much a stranger, since he can have no where else so much entertainment with so little concurrence of his own endea.

vour. At all other assemblies, he that comes to receive VOL. VII. }

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