Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

CHAP. XXIX. Against Grief.

GRief hath been formerly delineated, under the Chara∣cters of the most tormenting, most prejudicial, and most unjust passion of all others. The greater reason to be sure we have to acquaint our selves with proper Remedies against it. And these are of two kinds, Direct or Oblique.

I call those Direct, which we derive from Philosophy, and the force of Reason; such as are employed in facing the Calamity, and learning to disdain and contemn it; per∣swading our selves, that these External misadventures are no real Evils, or if there be any thing in them, which may justifie so harsh a name; yet that they are so small and slight, as not to be worth the disordering our Minds about them; that any notable change in our Temper and Mind is more than the greatest and most grievous of them all ought to ob∣tain from us; and that to spend our Breath in Complaints, and our Days in Melancholy upon their account, is highly unjust and mis-becoming. (For at this rate the Stoicks, and Peripateticks, and Platonists have delivered themselves upon these occasions.) This method of keeping our selves above Grief, and every painful Passion, is indeed very beautiful and excellent; what challenges, not only our Commendation but our Wonder, because it is exceeding Rare, and none but Souls of the first rate seem to be qualified for the under∣taking.

There is another of a meaner and more practicable Dispen∣sation, the effect of Philosophy too, but not in its Aeme and utmost Perfection; for this is a more popular Method, and condescends to the Infirmities of Mankind; not so nobly de∣scended, but of more general use. And this is what I call Oblique, because it consists in quieting the uneasie thought, by drawing off the Mind from its present Anguish to some more pleasant and agreeable, or at least to some fresh Ob∣ject. This is properly shifting the Scene, declining, or, ac∣cording to the modern way of expression, shamming the Misfortune. A remedy exceeding common, and such as Mankind are fain to take refuge in upon several other occa∣sions, as well as this. For, if we observe the thing nicely, it will appear, that many Cures are wrought both upon our Bodies and Minds this way. Thus when we are assaulted by Temptations, Divines advise, that we would not trust our selves alone, but flee into Company. Thus when there is any strong Defluxion of Humours upon the Vitals, which cannot be carried clear off, Physicians divert the Morbifick Matter, and throw it into some of those parts, where the Lance, or the Searing-Iron may be able to deal with it. Thus Men that travel over dangerous and frightful Preci∣pices, shut their Eyes close, or look another way. Thus the Men of Courage in Fight, do not reflect upon their Danger, or think they are grappling with Death; but find themselves transported and busied with the Heat of Action. And of the many renowned Heroes, who have suffered calmly and pati∣ently, nay, even of those who have died by their own choice, or their own hands, (which some Greeks and Romans hereto∣fore were vain enough to do meerly for the Honour and Re∣putation of despising it; and others have been so brave and constant to undergo, in the confidence and assured hope of a better Life, as the Christian Martyrs; the Scholars of Hegesias, and others after the reading of Plato's Antiochus; or for the getting quit of the Miseries of the present Life; or whatever other Motives they had;) still this was but a Stratagem of Diversion; for these Motives took their thoughts off from the main point in Difficulty. For that which they aspired after, or that which they fled from, made the more vigorous impression; and either quite swallowed up, or mightily asswaged the Terrour of what they were about to suffer. But few or none of these had that firmness of Soul to consider the Calamities themselves; to converse with, and come close up to them; to see them in their frightfullest

forms, and yet not start at them. This was a glory reserved for Socrates, and Flavins condemned by Nero to die by the hand of Niger, and some very few besides. We may there∣fore content our selves very well with diverting our Minds by some other Considerations, when any cross Accidents, or other external Calamities assault us. The common People seem to be sensible of some more than ordinary Efficacy in this Prescription, when, upon all Melancholy occasions, they advise their Friends not to think of that which gives them the Disorder. And those, who undertake to advise or com∣fort Persons in Affliction, will do well to consider what Counsel they are capable of following; to infuse some other thoughts into them, by gentle and insensible degrees, so loosening and undermining the Object of their trouble, and trying to plant another in its room. For this taking the ground of their Melancholy from under them, before they are well aware of it, will prove a more real Consolation (in the first and furious Paroxysms especially) than the most Philosophical, or which is yet better, the most Christian Harangue in the World. For though every Man may know, and urge pathetically enough, such Arguments as Reason tells us, it is fit Melancholy Persons should submit to; yet these may all be lost, if the Application be out of time: And therefore it is very necessary, that Men should proceed with Judgment, and Tenderness; that they should observe, both in what manner the Passions are to be treated, and when they are fit to be treated with, when they will bear coming up to the point; and when they must be pacified by some powerful Diversion.