University of Virginia Library

No. 24. SATURDAY, JUNE 9, 1730

AMONG the precepts, or aphorisms, admitted by general consent, and inculcated by frequent repetition, there is none more famous among the masters of ancient wisdom, than that compendious lesson, Γνωφι σεαυτον, Be acquainted with thyself; ascribed by some to an oracle, and by others to Chilo of Lacedæmon.

This is, indeed, a dictate, which, in the whole extent of its meaning, may be said to comprise all the speculation requisite to a moral agent. For what more can be necessary to the regulation of life, than the knowledge of our original, our end, our duties, and our relation to other beings?

It is however very improbable that the first author, whoever he was, intended to be understood in this unlimited and complicated sense; for of the inquiries, which in so large an acceptation it would seem to recommend, some are too extensive for the powers of man, and some require light from above, which was not yet indulged to the heathen world.

We might have had more satisfaction concerning the original import of this celebrated sentence, if history had informed us, whether it was uttered as a general instruction to mankind, or as a particular caution to some private inquirer; whether it was applied to some single occasion, or laid down as the universal rule of life.

There will occur, upon the slightest consideration, many possible circumstances, in which this monition might very properly be inforced: for every errour in human conduct must arise from ignorance in ourselves, either perpetual or temporary; and happen either because we do not know what is best and fittest, or because our knowledge is at the time of action not present to the mind.

When a man employs himself upon remote and unnecessary subjects, and wastes his life upon questions which cannot be resolved, and of which the

solution would conduce very little to the advancement of happiness; when he lavishes his hours in calculating the weight of the terraqueous globe, or in adjusting successive systems of worlds beyond the reach of the telescope; he may be very properly recalled from his excursions by this precept, and reminded that there is a nearer being with which it is his duty to be more acquainted; and from which his attention has hitherto been withheld by studies to which he has no other motive than vanity or curiosity.

The great praise of Socrates is, that he drew the wits of Greece, by his instruction and example, from the vaine pursuit of natural philosophy to moral inquiries, and turned their thoughts from stars and tides, and matter and motion, upon the various modes of virtue, and relations of life. All his lectures were but commentaries upon this saying; if we suppose the knowledge of ourselves recommended by Chilo, in opposition to other inquiries less suitable to the state of man.

The great fault of men of learning is still, that they offend against this rule, and appear willing to study any thing rather than themselves; for which reason they are often despised by those with whom they imagine themselves above comparison; despised, as useless to common purposes, as unable to conduct the most trivial affairs, and unqualified to perform those offices by which the concatenation of society is preserved, and mutual tenderness excited and maintained.

Gelidus is a man of great penetration and deep researches. Having a mind naturally formed for the abstruser sciences, he can comprehend intricate combinations without confusion, and being of a temper naturally cool and equal, he is seldom interrupted by his passions in the pursuit of the longest chain of unexpected consequences. He has, therefore, a long time indulged hopes, that the solution of some problems, by which the professors of science have been hitherto baffled, is reserved for his genius and industry. He spends his time in the highest room of his house, into which none of his family are suffered to enter; and when he comes down to his dinner or his rest, he walks about like a stranger that is there only for a day, without any tokens of regard or tenderness. He has totally divested himself of all human sensations; he has neither eye for beauty, nor ear for complaint; he neither rejoices at the good fortune of his nearest friend, nor mourns for any publick or private calamity. Having once received a letter, and given it his servant to read, he was informed, that it was written by his brother, who, being shipwrecked, had swum naked to land, and was destitute of necessaries in a foreign country. Naked and destitute! says Gelidus, reach down the last volume of meteorological observations, extract an exact account of the wind, and note it carefully in the diary of the weather.

The family of Gelidus once broke into his study, to shew him that a town at a small distance was on fire; and in a few moments a servant came to tell

him, that the flame had caught so many houses on both sides that the inhabitants were confounded, and began to think of rather escaping with their lives, than saving their dwellings. What you tell me, says Gelidus, is very probable, for fire naturally acts in a circle.

Thus lives this great philosopher, insensible to every spectacle of distress, and unmoved by the loudest call of social nature, for want of considering that men are designated for the succour and comfort of each other; that though there are hours which may be laudably spent upon knowledge not immediately useful, yet the first attention is due to practical virtue; and that he may be justly driven out from the commerce of mankind, who has so far abstracted himself from the species, as to partake neither of the joys nor griefs of others, but neglects the endearments of his wife and the caresses of his children, to count the drops of rain, note the changes of the wind, and calculate the eclipses of the moons of Jupiter.

I shall reserve to some future paper the religious and important meaning of this epitome of wisdom, and only remark, that it may be applied to the gay and light, as well as to the grave and solemn parts of life; and that not only the philosopher may forfeit his pretences to real learning, but the wit and beauty may miscarry in their schemes, by the want of this universal requisite, the knowledge of themselves.

It is surely for no other reason, that we see such

numbers resolutely struggling against nature, and contending for that which they never can attain, endeavouring to unite contradictions, and determined to excel in characters inconsistent with each other; that stock-jobbers affect dress, gaiety, and elegance, and mathematicians labour to be wits; that the soldier teazes his acquaintance with questions in theology, and the academick hopes to divert the ladies by a recital of his gallantries. That absurdity of pride could proceed only from ignorance of themselves, by which Garth attempted criticism, and Congreve waved his title to dramatick reputation, and desired to be considered only as a gentleman.

Euphues, with great parts, and extensive knowledge, has a clouded aspect, and ungracious form; yet it has been his ambition, from his first entrance into life, to distinguish himself by particularities in his dress, to outvie beaux in embroidery, to import new trimmings, and to be foremost in the fashion. Euphues has turned on his exterior appearance, that attention which would always have produced esteem, had it been fixed upon his mind; and though his virtues and abilities have preserved him from the contempt which he has so diligently solicited, he has, at least raised one impediment to his reputation; since all can judge of his dress, but few of his understanding; and many who discern that he is a fop, are unwilling to believe that he can be wise.

There is one instance in which the ladies are particularly unwilling to observe the rule of Chilo.

They are desirous to hide from themselves the advances of age, and endeavour too frequently to supply the sprightliness and bloom of youth by artificial beauty and forced vivacity. They hope to inflame the heart by glances which have lost their fire, or melt it by languor which is no longer delicate; they play over the airs which pleased at a time when they were expected only to please, and forget that airs in time ought to give place to virtues. They continue to trifle, because they could once trifle agreeably, till those who shared their early pleasures are withdrawn to more serious engagements; and are scarcely awakened from their dream of perpetual youth, but by the scorn of those whom they endeavoured to rival[i].