I have all along acknowledged my self to be a Dumb Man, and therefore may be thought a very improper Person to give Rules for Oratory; but I believe every one will agree with me in this, that we ought either to lay aside all kinds of Gesture, (which seems to be very suitable to the Genius of our Nation) or at least to make use of such only as are graceful and expressive.

O.

* * * * *

No. 408.  Wednesday, June 18, 1712.  Pope.

  ’Decet affectus animi neque se nimium erigere, nec subjacere
  serviliter.’

  Tull. de Finibus.

  Mr. SPECTATOR,

I have always been a very great Lover of your Speculations, as well in Regard to the Subject, as to your Manner of Treating it.  Human Nature I always thought the most useful Object of human Reason, and to make the Consideration of it pleasant and entertaining, I always thought the best Employment of human Wit:  Other Parts of Philosophy may perhaps make us wiser, but this not only answers that End, but makes us better too.  Hence it was that the Oracle pronounced Socrates the wisest of all Men living, because he judiciously made Choice of human Nature for the Object of his Thoughts; an Enquiry into which as much exceeds all other Learning, as it is of more Consequence to adjust the true Nature and Measures of Right and Wrong, than to settle the Distance of the Planets, and compute the Times of their Circumvolutions.

One good Effect that will immediately arise from a near Observation of human Nature, is, that we shall cease to wonder at those Actions which Men are used to reckon wholly unaccountable; for as nothing is produced without a Cause, so by observing the Nature and Course of the Passions, we shall be able to trace every Action from its first Conception to its Death; We shall no more admire at the Proceedings of Catiline or Tiberius, when we know the one was actuated by a cruel Jealousie, the other by a furious Ambition; for the Actions of Men follow their Passions as naturally as Light does Heat, or as any other Effect flows from its Cause; Reason must be employed in adjusting the Passions, but they must ever remain the Principles of Action.

The strange and absurd Variety that is so apparent in Men’s Actions, shews plainly they can never proceed immediately from Reason; so pure a Fountain emits no such troubled Waters:  They must necessarily arise from the Passions, which are to the Mind as the Winds to a Ship, they only can move it, and they too often destroy it; if fair and gentle, they guide it into the Harbour; if contrary and furious, they overset it in the Waves:  In the same manner is the Mind assisted or endangered by the Passions; Reason must then take the Place of Pilot, and can never fail of securing her Charge if she be not wanting to her self:  The Strength of the Passions will never be accepted as an Excuse