THE DIFFERENCE, BETWEEN WORDS, esteemed SYNONYMOUS, IN THE ENGLISH LANGUAGE; And, the Proper CHOICE of them determined.
THE DIFFERENCE, BETWEEN WORDS, esteemed SYNONYMOUS, IN THE ENGLISH LANGUAGE; And, the Proper CHOICE of them determined: TOGETHER WITH, So much of Abbé GIRARD's Treatise, on this Subject, as would agree, with our Mode of Expression.
Useful, to all, who would, either, write or speak, with PROPRIETY, and, ELEGANCE.
In TWO VOLUMES. VOL. I.
LONDON: Printed, for J. DODSLEY, in
Pall-mall.
MDCCLXVI.
To the Right Honourable PHILIP, Earl STANHOPE, Viscount MAHON, F. R. S.
SIR,
TO whom could a work of this kind, which is, a disquisition of what, others have spent a whole life, without the least attention to, be inscribed, with any seeming propriety, if not, to a gentleman, who has, himself, passed years, in the researches of literature; but, setting aside its propriety, on this account; the obligations, you, and your lordship's family, have been pleased to confer on me, and, mine, are sufficient, to engross my continual respect, and, claim every acknowledgement in my power to make: accept, then, Sir, this public testimony of it; and, be assured, the dedicating this work to your lordship, proceeds more from an ambition of being thought one, of your many admirers, than, from any view of profiting, by your lordship's patronage.
Believe me, Sir, with the profoundest respect,
Your Lordship's most obliged, and, most obedient, humble servant, THE AUTHOR.
LONDON,
May 21, 1766.
A TRANSLATION, OF Abbé GIRARD's PREFACE.
IF society be formed, by the communication of ideas and sentiments, speech, is, undoubtedly, its most essential and most graceful band, being, at once, the pencil of the mind, the image of its operations, and, the interpreter of the heart. The more, we go abroad, among men, the more, we perceive, that language, is the true seasoning of every delight. When all things else fail, or, when, through age, we have no other enjoyment, that of conversation, will furnish amusement in our latter hours, and, will, at that time, grow more and more satisfactory; as it will, in some measure, make up for the want of those pleasures, we are incapable of receiving. In all times, and, on all occasions, speech is delightful: there can be no true happiness, without the joys of the mind; no good fortune, that we do not long to make known; no secret, we do not wish to communicate; no tender sentiment, we are not anxious to declare; no system, we do not thirst to unfold; no evil, we are not eager to complain of; no comfort, without the sympathetic breathings of friendship; no reputation, without the voice of renown; in a word, nothing, without the aid of language, at least, nothing, which can satisfy our understandings, or, flatter our inclinations. Who then would be so indolent, as, to pay no attention to the graces, or, so wanting, as, to disregard the power of one faculty, which gives lustre to every other? Apolite nation, can never entertain notions, injurious to true taste. Good education extends her care, equally, to the language of a people, as, their morals: she does not confine herself, to the adorning of the mind, inwardly, with wisdom, science, and, virtue; but, labours, also, to grace it, outwardly, by teaching it the art of shewing itself to advantage. Her desire is, that our expressions should correspond with our thoughts, and, that our reputation should be answerable to our merit. Speech, then, deserves our best attention, and we ought to think ourselves indebted to those, who study its cultivation; whether by learned rules, drawn up according to its peculiar genius, to give a knowledge of it, with precision; or, by judicious criticisms, in order, to preserve its purity, without rejecting the new advantages, of which, it is susceptible; or, by such useful acquisitions, as may enrich it, without rendering it unintelligible. But how much should we be obliged to that person, who could in any measure fix it, and, put a stop to those many innovations which mere caprice, daily, strives to introduce? This is a task, I fear, beyond the power of individuals: the destiny of whatever is living, forbids its continuing, always, in the same state. However, be the fate of our language, in after-ages, as it may; neither the fear of its alteration, nor, even, its annihilation, shall deter me from publishing the observations I have made. They have neither the rules of grammar, nor the purity of custom, for their object, but the delicate difference, only, between words, reputed synonymous; that is to say, the distinguishing characteristics of such words, as, resembling each other, in their general idea, may, nevertheless, be distinguishable, one from another, by some additional one, peculiar to each of them; from whence arises, on many occasions, a necessity of choice, in order to use them with propriety, and, elegance; a thing, as uncommon, as it is beautiful; and, by which taste is enabled to give brilliancy to truth, and, solidity to wit. Avoiding all empty words, it teaches us to reason soundly; averse to the abuse of terms, it makes our diction intelligible; judicious in the choice of words, it gives ease and elegance to our expressions: with the greatest accuracy, it banishes all farfetched, vague and spiritless images, with which the trifling and superficial, are content to express themselves; an enemy to confusion, it prevents our rambling in the study of the sciences; in short, I will venture to affirm, that this spirit of justness and distinction, is the true ray that shines; and, in conversation, is the lively touch, that distinguishes the man of delicacy and discernment, from the vulgar and illiterate.
In order to acquire this justness, we must be a little nice upon words, not imagining, that such, as are called synonymous, are really so, exactly uniform in their sense, and, resemble each other, as perfectly, as two drops of water from the same spring: for, on a closer examination, we shall see, that this resemblance, does not take in the whole extent and force of signification; but consists, only, in one principal idea, which, they all express; each word differing from the other, by some relative one, which constitutes its proper and particular character. That resemblance, which conveys one general idea, makes, then, the words, synonymous; and, the difference, that arises from the particular idea, that accompanies the general, makes them, far from being perfectly alike, distinguishing them, as various shades of the same colour.
I will not, absolutely, say, that there are not occasions, on which, so nice a choice may be dispensed with; but, I maintain, that there are still more, where they ought not, or, cannot pass one for another, especially, in studied and elaborate compositions. I will allow it to be a matter of indifference, in choosing a yellow habit, whether we take the hue of the marigold or jonquil; but, would we make an agreeable variety, it is necessary to consult the different shades or tints: how seldom, then, does it happen, that the mind, does not find itself, in similar circumstances? Very rare indeed! as in that consists, the whole art of writing.
Lest any one, under a false notion, that the richness of a language consists, in the plurality and abundance of words, should explode this system of mine, relative to the dictinction of those, reputed synonymous; I must say, that though language is enriched by an abundance of words, yet, that abundance is not merely numeral; which is fit for nothing, but, as it were, to fill the coffers of a miser; but, such as springs from diversity, like that, which is observed, in the various productions of nature. It is the satisfaction of the mind, and, not the tickling of the ear, which is the object of all conversation and writing; for which reason, the quantity of words, is not so much to be esteemed, as their quality. If they vary, only, from each other in their sounds, and, not in their greater or less degrees of energy, comprehension, precision, &c. they, in my opinion, serve more to burthen the memory, than, enrich or facilitate the art of speech. To stand up for a number of words, without any regard to their sense, is, confounding abundance, with superfluity; such a taste, I cannot better compare, than, to that, of the master of a feast, who should think the magnificence of an entertainment, consisted more, in the number of dishes, than, of eatables. Where is the great utility in having many terms to express one single idea? Is there not more advantage in having proper expressions for every idea we can form?
It will be in vain for Pleonasm, to alledge in its defence, that by this abundance, we avoid the bad effects of repetition; for, we are deceived with respect to the cause of that effect; it is not the repeating of the same sound, that offends so much, as the repetition of the same idea. If the same word displeases, when used a second time, it is not, because it hath already struck the ear; but, because it hath, before, affected the mind, which grows weary, and, is disgusted, without the graces of novelty. Hence, came the establishment of certain words, we call Pronouns; the repetition of which, custom hath made familiar, having given them no other office, than, simply, to recall the matter in question, without any redundancy of words. For the same reason, what we call Articles, and, Prepositions, are, equally, repeated without disgust; nothing being expected from them, but, a bare nomination or indication; for having nothing to determine of themselves, they, always, appear new, when the subject they indicate, is new. This is an undeniable proof that the beauty of words, is more owing to their variety of meanings, than, to their different articulations; and, that 'tis a multiplicity of ideas, that produces, in effect, a multiplicity of terms. If any one, yet, doubts this, he has nothing to do, but to examine them a little closer, and, be a little nicer in his choice; or, without giving himself the trouble of such examination, let him peruse, only, with attention, the reflections here, laid before him; for, be the remarks, either just or not, they will, plainly, shew, that, there are no words, so perfectly, synonymous, as, to signify, exactly, the same, upon all occasions; consequently, they admit of a particular nicety in choice. It is this choice, the following sheets endeavour to determine, by definitions, and, examples, which distinguish, and, disclose the proper character of these words; in which, it is hoped, they will, in some measure, succeed.
With respect to the work itself, it may be said, without, either, vanity or affected modesty, that, it is copied from no one; neither was there any one to copy; if it, therefore, merits nothing, from the manner of its execution; it will, at least, from its novelty: to this may be added that of variety; for, almost, every page, contains something differing from, and, independent of, that, which goes before, or, follows after, although of the same sort. Never book was, at the same time, more uniform, and, more diversisied: its perusal needs not be, either, continued or regular; let the reader open it, where he will, he cannot fail of finding something, and, that, entire; which will, at least, satisfy his curiosity, if not content his understanding: it will serve as well, to amuse a quarter of an hour, as, employ a whole day; and, may be taken up, and, laid aside, at any time.
THE AUTHOR's PREFACE.
AFTER giving the reader, a translation of
Girard's
Preface, it will be unnecessary, to say more, relative to the
usefulness,
of the work, than, that, as a great
inattention
to the beauties of language, is general, almost, in
every
country; a volume or two, of
this
kind, must be,
equally,
acceptable
here,
as in
France;
and, it is hoped, the great esteem, the
Abbé
acquired by
his
piece, and, the many editions,
that
has run through, are
sufficient
proofs of its
excellence,
and, will be
some
excuse, for
this
similar attempt. As much of the
French
treatise, as would agree with the
English
mode of expression, is translated and adapted to it; and, if such translation, be found, in no respect,
uniform;
it must be attributed to
impossibility.
Should any one imagine, because some words, which are here classed, as
passing
for
synonymous,
do not,
immediately,
strike the mind, as
such;
that, labouring at a
distinction,
was unnecessary and useless; if he cannot recollect a passage, where he has
seen,
or, call to mind, that he has, at any time,
heard,
them
indiscriminately
used; let him cast his eye, over the
folio
edition, of
Johnson's
dictionary, and he will,
instantly,
discover that these endeavours, though,
inadequate
to the task, have not been,
wholly,
fruitless; and, should the same error be remarked, in the following pages, which the tenor of the work condemns, it is hoped, it will be attributed, to the necessity of varying the expressions, in a treatise of this
particular
cast, in order to make them agreeable to the mind. There are, it must be confessed,
many
more words, that
might
have been taken under consideration; but, on reflection, that a
thorough
reform, even in
these,
at
present,
taken notice of, will go, a
considerable
way, towards the
improvement
of our tongue; the work, cannot
but
be thought of service.
One
motive that prevented the
extension
of these sheets, was a
fear,
of
frighting
the reader, from attempting to
pass through
them, by laying before him, the
difficulty
and
length
of the way: should they chance to meet with approbation, they may, hereafter, probably, be
enlarged;
but, on the contrary, should they, on
close
examination, be found too
imperfect,
for public notice: let them, at least, be considered, as the wanton
sallies
of a mind,
greatly
zealous, for the
beauty
of its
native
language.
ERRATA.
VOL. I.
Page 4, line 20.
for, decrease
in virtue, a
decrease
in piety, &c.
read, decrease
in virtue. A
decrease
in piety, &c. p. 24, l. 19.
for,
a bearing, witness &c.
r.
a bearing witness &c. p. 30, l. 8.
for,
a little of accusation.
r.
a little of self-accusation. p. 34, l. 15.
for,
that is graceful &c.
r.
that is tall, graceful &c. p. 45, l. 3.
for,
the least of &c.
r.
the last of &c. p. 50, l. 19,
for,
practise,
r.
practice. p. 53, l. 1.
for,
requires,
r.
require. p. 61, l. 12.
for,
the vengeance, and &c.
r.
the vengeance of God, and &c. p. 62, l. 20.
for,
are synonymous, &c.
r.
are esteemed synonymous, &c. p. 65, l. 12.
for,
a weak man finds &c.
r.
weak men find &c. p. 121, l. 5.
for,
give,
r.
gives. — l. 10.
for,
give,
r.
gives. p. 126, l. 16.
for,
render,
r.
renders. p. 129, l. 6.
for,
for,
r.
of. p. 136, l. 6.
for, finishing,
from the &c.
r. finishing,
that which rises from the &c. p. 178, l. 15.
for,
considered in itself, only in order, &c.
r.
considered in itself, only, in order, &c.
THE SIGNIFICATION OF WORDS, esteemed SYNONYMOUS, IN THE ENGLISH LANGUAGE, INVESTIGATED.
1. To
Abandon, Forsake, Leave,
To
Relinquish, Desert, Quit.
THE words
abandon
and
leave
imply involuntary acts; the words
forsake, relinquish
and
desert,
those that are voluntary.
To
abandon,
is more applicable to things;
leave,
to persons. He was under a necessity of
abandoning
his possessions, and compelled to
leave
his friends.
To
forsake,
implies leaving in resentment or dislike; to
relinquish,
quitting any claim to; to
desert,
leaving meanly or treacherously.
Being treated with disrespect, we are apt to
forsake
even the person, whose cause we were studious to espouse. Every honest man, finding his plea not backed by justice, would readily
relinquish
his claim, and even make his competitor a recompence adequate to the expence and trouble he had put him to. It is an act of the greatest baseness to
desert
one's friend in time of distress.
To
quit,
implies the breaking off from, and may be either voluntary or involuntary.
When he had acquired by trade sufficient to support himself, for the remainder of his life, he, prudently,
quitted
his business. Being overpowered, by superior strength, he was obliged to
quit
his hold.
We should by no means
abandon,
while we can keep possession; nor
leave,
while we are able to stay; we should not
forsake,
without sufficient reason; nor are we bound to
relinquish,
but when our title is bad; No colour of excuse can be alledged for
desertion;
nor should we ever
quit,
with a view of laying hold again.
2. To
Abdicate, Renounce, Resign.
To
abdicate
is an involuntary act;
renounce
and
resign
are voluntary.
Abdicate
more particularly relates to a throne;
renounce,
to matters of religion;
resign,
to employments.
King James the second
abdicated
the throne of England, when he could keep possession of it no longer. Many persons, through conviction of mind, have formally
renounced
the errors of the church of Rome. We frequently
resign
our employments, through a desire of retirement.
To
abdicate
a crown, is ever looked upon as disgraceful; to
renounce
a religion, as honourable, when done through the prevalence of truth; and to
resign
and office, as noble, when generously given up in favour of another, and with the approbation of the person we serve.
3. To
Abale, Diminish,
To
Decrease, Lessen.
These words are nearly synonymous, when they are verbs neuter; they, then, mean to grow less: as verbs active, they are very different. Even as neuters, they will carry some difference in their meaning.
To
abate,
implies a decrease in action;
diminish,
a waste in substance;
decrease,
a decay in moral virtue;
lessen,
a contraction of parts.
Want of spirits, when a man is running, will
abate
his ardour, and, consequently, his pace. Febrifuges, if properly applied, will
abate
a fever. Put sugar into water, and it will
diminish
visibly. An object, seemingly,
diminishes,
in proportion to the distance, from which, we view it.
Through a contempt of religion, men, daily,
decrease
in virtue, a
decrease
in piety, is usually accompanied with false notions of God. Draw the air from a blown-up bladder, and it
lessens,
proportionably.
As verbs active; to
abate,
more particularly, implies, to lower in the price of;
diminish,
to make less by abscision or destruction, either with respect to bulk, value, quality or quantity;
lessen,
to a voluntary act of degradation.
Shop-keepers, generally, ask their customers an advanced price for goods, that they may be enabled to
abate,
if desired.
By dividing of substance, we
diminish
its bulk; by breaking a diamond, we
diminish
its value; by mixing water with spirits, we
diminish
the quality; and by taking one yard from ten, we
diminish
the quantity.
A mean action always
lessens
us, in the sight of good men; and whatever false notions vanity may inculcate, we ever seem
less,
when we strive to appear greater.
4. To
Abhor, Hate,
To
Loath, Detest.
All these words imply aversion, but require to be differently used, upon different occasions.
To
abhor,
implys an aversion to that, to which, we have a natural antipathy;
hate,
an aversion actuated by revenge:
loath,
is more applicable to food:
detest,
implies aversion actuated by disapprobation.
We
abhor,
what we cannot endure. We are apt to
hate
the person, who injures us. We
loath
the food, by which we have been surfeited. We
detest
the man, who is guilty of a mean action.
The spendthrift, naturally,
abhors
niggardliness, and the niggard, profligacy. The
hatred
of the revengeful man, is roused, whenever the object of his revenge approaches. The stomach
loaths
the very sight of that meat, by which we have been satiated. Every, thinking, man
detests
the least degree of meanness, more particularly that, which is fordid or base.
5.
Abject, Low, Mean, Beggarly.
As the words
abject
and
low
are indiscriminately used, when meant to signify a person's state or condition; so are the words
mean
and
beggarly,
when we would express the disposition: but the impropriety of so doing, is very evident.
By
abject,
is understood that forlorn situation in life, that a man brings himself into, by ill conduct; by
low,
that, in which Providence has placed him: the first, is voluntary; the latter, involuntary.
Divine Wisdom hath thought proper, for various reasons, to make distinctions between men, placing some, in a higher sphere, others, in a
lower;
but never was he the cause of any one's
abjectness.
Want of merit or fortune, often, renders a man
low;
but it must be a villainous character, to make him
abject.
With respect to the words
mean
and
beggarly,
when meant to express the disposition, the absurdity of using them, one for the other, is, equally, visible.
Mean,
signifies a man's readiness to perform a dirty or illicit action; whereas
beggarly,
is, more particularly, expressive of a narrow, groveling spirit.
He who can stoop, to be guilty of a
meanness,
merits the contempt of all who know him. It has, ever, been accounted
beggarly,
to live below the rank of life we are in.
When a man is brought into a state of penury and contempt, by a long course of infamy, we, justly, call him
abject;
if his narrow circumstances are, only, owing to the poverty of his parents, we, then, repute him
low;
when guilty of any thing, beneath the character of an honest man, or a gentleman, we account him
mean;
and when the treasures of the rich, are sullied by the narrow notions of the poor, we call it
beggarly.
6. To
Abolish, Abrogate, Disannul,
To
Repeal, Revoke.
Abolish,
is a term, rather to be used with respect to customs;
abrogate
and
repeal,
with regard to laws;
disannul
and
revoke,
to private contracts.
When old customs have been, by long experience, found to be detrimental, they have, very prudently, been
abolished.
New fashions,
abolish
old ones.
The word
abrogate,
is generally used with respect to ancient laws;
repeal,
to modern: that is, when we talk of rendering old laws null, we call it
abrogating;
when those lately made,
repealing.
Despotic power has frequently
abrogated
what was instituted by equity. Upon the enaction of a new law, many inconveniences have sometimes appeared, before unthought of; this, has occasioned a
repeal.
The
abrogation
of a fundamental law, frequently causes the ruin of the sovereign, or of the people; and, sometimes, of both. The legislative power has often found itself obliged to
repeal
an act of parliament one sessions, which passed the last; merely, to appease the clamours of the people.
The difference in meaning, between the words
disannul
and
revoke,
is not very great; yet such, as to admit of a distinction.
Disannul
is applied to a written contract;
revoke
to a verbal.
He, who gives a conditional bond to another, has a right to
disannul
it, if the specified conditions are not punctually observed. To
revoke
a promise now-a-days, is no other, than fashionable; whereas, formerly, it was considered, as a breach of friendship.
7. To
Finish, Complete,
To
End, Conclude.
With respect to the three first words, the proper idea of
finishing,
is, the bringing a thing to its last period: the
completion
of any thing, is, the actual arrival of that last period: and the characteristic of
ending,
is cessation or discontinuation.
Lazy people begin many things, without
finishing
any. We ever feel a secret satisfaction, in the
completion
of a work, we have been long about. May we not question the wisdom of those laws, which, instead of
ending
suits, do but serve, to prolong them?
By the word
conclude,
we understand, performing the last act of ratiocination; widely differing from
complete.
We
complete
a piece of mechanism; but
conclude
an oration.
A piece of clockwork is of little value, till
completed.
It is allowed by all Rhetoricians, that the greatest ornament of an harangue, is a well finished
conclusion.
We
finish
what we have begun, by continuing to work at it. We
complete
a work, by putting the last hand to it. We
end
it, by discontinuation. Thus, we may
finish,
without
ending;
and
end,
without
completing.
8.
On, Upon,
These two words are indiscriminately used, one for another, on all occasions; but, with great impropriety.
On,
rather, signifies by; as,
on
my word;
on
my honour; &c. whereas,
upon,
means up, on the top of; and is applied to matter; as,
upon
the table;
upon
the chair;
upon
the house; &c.
The absurdity of a contrary diction, is evident from the following change of words: it was his honour,
upon
which, he swore.
Indeed, the word
upon
is used with elegance, even detached from substance, when the sense is figurative; as for instance, he relied
upon
the promise of his friend; intimating, that, that promise, was the staff,
upon
which, he leaned: but, on other occasions, the impropriety is gross.
9.
Action, Act, Deed.
As custom has applied the word
deed,
chiefly to signify the written evidence of any legal act, it will be necessary, only, to shew the difference, between the words
action
and
act.
The word
action,
then, is applicable, indifferently, to every thing we do, whether common or extraordinary; but the word
act,
should signify, something done, which is remarkable.
An elegant speaker, will not say, a
virtuous act,
a
good or a vitious act;
but an
act of virtue,
or
of goodness,
or
of iniquity:
whereas, to say, a
virtuous action,
or
a good
or
vitious action,
is proper and elegant.
'Tis, generally speaking, a good
action
to conceal the faults of our neighbours; and it is the rarest
act
of charity, among mankind.
The sentiments of the heart, are not, so much, to be judged of, from words, as from
actions.
It is an
act,
of great heroism, to pardon our enemies, when we have power, to be revenged on them.
These two words are further distinguishable by our considering them, somewhat physically. The word
action,
in this light, relates, more, to the power that acts; and the word
act,
is, more, applicable to the effect itself, produced by that power; this makes the one, properly, the attribute of the other: so, that it may be, justly, said, we should always have a presence of mind, attendant upon our
actions,
to render, all of them, either
acts
of bounty, or
acts
of justice.
10. To
Enlarge, Increase.
The word
enlarge,
is, properly, used to signify an addition of extent.
Increase,
is critically, applicable, only, to number, height and quantity.
We
enlarge
a town; a field; a garden. We
increase
the inhabitants of a town; our expences; our revenues.
The former word, is, more, suitable to one entire and vast quantity of space; the latter, to any gross and multiplied quantity in general: thus, it is, commonly, said, that we have
enlarged
our house, when we have made it more extensive, by adding buildings to the sides of it: but, we, usually, say, a house is
increased
with an additional story, or with several new rooms.
By
enlarging
our territory, we, generally,
increase
our riches. Princes, certainly,
enlarge
their renown, by widening the bounds of their dominions; and they are apt to think, they, at the same time,
increase
their power: but, in this, they are, sometimes, mistaken; for such an
enlargement,
may chance to produce, only, an,
increase
of cares and troubles, which may end, in their utter ruin.
A king, who labours, more, after acquiring new subjects, than, in governing those he already has, may
enlarge
his fame; but will never
increase
his happiness.
11.
Address, Air, Mien, Behaviour, Manners, Deportment, Carriage.
What is called our
air, mien
and
carriage,
seem to be born with us, and strike at first sight: our
address, manners, behaviour
and
deportment,
are owing to education; and, gradually, disclose themselves, in our intercourse with the world.
Mien,
rather, relates to our look;
carriage
to our frame; but, the word
air
to both. We, usually, judge of the
mien,
by the face; the
carriage,
by the person; and the
air,
by both.
How sweet is the
mien,
that has good humour in the countenance! A gentleman, though in rags, is, easily, discovered, by his graceful
carriage.
An open countenance and majesty of person, give a man, the most engaging
air
imaginable.
Address,
is confined to our words;
deportment,
to our actions;
behaviour
arises from both; and the fruit of
behaviour,
is
manners.
Our
address
shall often please, when our
deportment
shall disgust; and VICE VERSA.
When our
address
is engaging, and our
deportment
comformable, 'tis impossible our
behaviour
should be otherwise.
In order, to be well with the world, we should suit our
behaviour,
to our company; which, though in the eye of some persons, has been considered, as deceitful, must, in the end, be looked upon, as the height of good
manners.
An engaging
air,
which is the union of a charming
mien
and graceful
carriage,
is necessary, to make any thing please; but unless accompanied with good
manners,
arising from a genteel
address
and
deportment,
it becomes, perfectly, disgustful.
12. To
Accost, Approach.
We
accost
those, with whom, we would speak; but, often,
approach,
without any intention to
address.
The bold, can
accost,
without the least hesitation. We cannot
approach
the great, without some kind of ceremony.
When we have any thing to say to a person, we, naturally,
accost
him: when we would insinuate ourselves into his good graces, we endeavour to
approach
him.
Education teaches us to
accost
the ladies with civility; but, to
approach
them, requires some kind of assurance, seafoned with respect.
13.
Ingenuity, Cleverness, Abilities, Parts,
Ingenuity,
relates, more, to the invention of things;
cleverness,
to the manner of executing them;
ability,
to the actual execution of them; and
parts,
to the discernment. The third, then, puts in use, what the second dictates, pursuant to the digested plan, of the fourth, invented by the first.
A man may be
ingenious,
and not
clever;
he may be
clever,
without
abilities
to execute; and he may have great
abilities,
and, yet, not be a man of
parts.
Admitting we are not very
ingenious,
still, if we are accustomed to the management of things, we may be
clever;
but it requires
abilities,
to do with them, as we would; and
parts,
to conduct them.
He, who discovered the powers of refraction and reflection, had he known nothing more, would have been
ingenious:
he, who constructed the telescope, was
clever;
the finisher, was a man of
abilities;
and without doubt, the philosopher, he, who applies the instrument to the various purposes of astronomy, must be a man of
parts.
14. To
Add, Augment.
By
adding
one thing to another, we
augment
the same. By the word
adding,
we understand, the joining of different things together; or, if they are things of the same kind, joining them, in such a manner, as not to confound them, but, that after such junction, each, may be distinguished from the other: whereas, the word
augment,
indicates our making a thing larger or more abundant, by such an addition, as shall cause it, afterwards, to appear one, and the same thing; or, at least, that, when the addition is made, the whole, together, shall be conceived under one idea; thus, for example, we
add
one basket of rubbish, to another, one room to another, but we
augment
the heap, and the house.
There are many, who would not scruple to
augment
their own stock, by fraudulently
adding to
it, that of another.
To
add,
is a verb active only;
augment,
both active and neuter.
Our ambition,
augments
with our fortune; and we are no sooner in possession of one hundred pounds, than we are eager to
add
to it another.
15. To
Study, Learn.
To
study,
implies a uniform application, in search of knowledge; to
learn,
that application, with success.
We
study,
to
learn;
and
learn,
by dint of
study.
People of vivacity,
learn
easily; but are heavy at
study.
We can
study
but one thing at a time; but we may
learn
many.
The more we
learn,
the more we know; but, oftentimes, the more we
study,
the less we know.
We have
studied
well, when we have
learned
to doubt.
There are many things we
learn,
without
study;
and other things we
study,
without
learning.
Those are not the wisest, who have
studied
most; but, those who have
learnt
most.
We see some persons,
studying
continually, without
learning
any thing; and others,
learning
almost every thing, without the least
study.
The time of our youth, is the time of
study;
but it is, in a more advanced age, when we, truly, can be said, to
learn;
it is then, only, we have capacity to digest, what we have before, laid up in the memory.
16.
Buttress, Support, Prop.
The
Buttress,
fortifies; it is fixed close, to resist the impulsion of other bodies: the
support,
bears, by being placed beneath a thing, to prevent its falling under a weight: the
prop,
assists, and its general use is, to strengthen.
A wall is frequently made stronger, by
buttresses:
An arch is
supported,
by columns: A house, when in danger of falling, is kept up, by
props.
That, which has received a violent thrust, or is much bulged, stands in need of a
buttress;
that, which is too heavy to carry itself, is in want of
supporters;
and that, which ought to stand upright, and cannot be made to do so of itself, must be
propped.
In a figurative sense,
buttress
relates, more, to defence;
support,
to credit; and
prop,
to friendship.
The true Christian, seeks no
buttress,
against the malignity of men, but that of innocence and integrity; he makes work, the most solid
support
of his life; and looks upon implicit obedience to the decree of heaven, as the most steady
prop
of his felicity.
17.
Enough, Sufficient.
The object of both these words, is quantity; but with this difference, that
enough
relates, more, to the quantity, one desires to have, and
sufficient,
to that quantity, one, really, wants to employ.
Thus, the avaritious man never has
enough;
let him accumulate ever so much, he, still, desires more; and the prodigal, never
sufficient;
he, still, wanting to expend more than he has.
We say, we have
enough,
when we wish not for more; and we say, we have
sufficient,
when we have, just, what is necessary.
When applied to such things, as are consumable, the word
enough,
seems to denote, a much greater quantity, than the word
sufficient;
for in relation to such things, when we say we have
enough,
it seems, as though we should have too much, had we more: but, what we call
sufficient,
may be added to, without coming near that extreme: for, we may say, of a very small income or revenue, that it is
sufficient;
though, at the same time, we can hardly think it
enough.
The word
enough,
has a more general and comprehensive meaning; the word
sufficient,
a more limited and particular one.
An hour at table, is, certainly,
sufficient,
for our nourishment; but, not
enough,
for some persons pleasure or satisfaction.
An oeconomist, can find
enough,
where there is very little; but the prodigal, never has
sufficient,
let him have ever so much.
18. To
Declare, Affirm, Protest, Aver, Assert,
To
Maintain, Swear, Avouch, Attest.
In the first seven words, we find different degrees of declaration. To
declare,
signifies, to tell any thing simply, but seriously; to
affirm,
means, to say confidently; to
protest,
implies a solemn affirmation; to
aver,
signifies, a positive declaration; to
assert,
that declaration, defended; to
maintain,
implies a support of such assertion; to
swear,
is, to ratify it, by an oath.
When we give our opinion, on being seriously asked, we are said, to
declare
it: when we would give that declaration, more force, we
affirm
it: and, to strengthen that affirmation, we
protest
it, solemnly; that is we
affirm
it, by invoking the Deity.
The other words, are, sufficiently, explained above.
If, ever, we wish, to gain credit, in the world, whatever we
declare,
should be backed by truth. True politeness, forbids our
affirming
any thing, unless required by the obligations of justice. To make frequent use of
protestations,
betrays a suspicion, that our bare word, is not to be believed. Always to
aver,
hath an appearance of dogmatising; and shews us ignorant of that proper degree of diffidence, which ever accompanies wisdom. Some persons are so ready to
assert,
that let the matter be right or wrong, 'tis equally the same. When our opinions are just, and well-grounded, we have an undoubted right, to
maintain
them.
Swearing,
was first instituted in courts of judicature, as a conscientious testimony of truth.
The words
avouch,
and
attest,
tho' often usedas synonynous, with the foregoing; have a very different signification. The word,
avouch,
implies, an assertion, in defence of another;
attest,
a bearing, witness to what another has, just before, said.
When the reputation of an honest man has been, undeservedly, hurt, 'tis the part of a friend, to
avouch
his good character.
Too much care to
attest
all that is advanced, renders our conversation tiresome.
There is another verb,
warrant,
which has some affinity to the word
maintain;
but, as custom has made the use of it vulgar, it is unnecessary to take any further notice of it.
19.
Arms, Weapons.
By
arms,
we understand those instruments of offence, generally, made use of in war; such as, fire-arms, swords, &c. By
weapons,
we, more particularly, mean instruments of other kinds, (exclusive of fire arms,) made use of as offensive, on especial occasions.
In the state of Switzerland, all men are obliged to learn the use of
arms,
in their youth, that, in cases of extremity, they may be capable of defending themselves against the attacks of their enemies.
In times of insurrection, people make use of such
weapons
as they can get.
20.
Attractions, Allurements, Charms.
Besides the general idea, which makes these three words appear synonymous, it is, likewise, their common fate, scarce ever to be used in the singular number; at least, in those senses, in which, they are here considered; that is, whenever they are used to signify the power of beauty, of agreeableness, or, of any thing which pleases.
With respect to their different meanings, it appears to me, that
attractions
mean, something natural;
allurements,
somewhat, rather, artificial; and
charms,
somewhat stronger and more uncommon than either.
Attractions,
may be said, to engage us;
allurements,
to entice us;
charms,
to seduce us.
The heart of man can scarce stand against the
attractions
of a pretty woman: It is with difficulty he can defend, himself against the allurements of a
coquette;
but, to resist the
charms
of a sweet-tempered beauty, is impossible.
Ladies, always, owe their
attractions
and their
charms,
to a happy formation of their features and persons; but they, sometimes, procure their
allurements,
at their toilettes.
I know not whether I may fall in with the taste of mankind; but in my opinion,
attractions
rise from those ordinary graces, which nature has bestowed upon the women with more or less liberality, and which are the common appendages of the sex;
allurements,
from those cultivated graces, which form a faithful mirrour of the natural, and are studied, merely, with a desire to please;
charms,
from those singular graces, which nature, sometimes, bestows as a most valuable gift, and which are more particular and personal.
Defects not seen at first, but afterwards observed, lessen
attractions
greatly.
Allurements
vanish, as soon as the artifice appears.
Charms
lose their force, when time and custom hath rendered them familiar.
These words are not in use only, with regard to beauty, and the graces of the sex; but, with respect to every thing that pleases. In this case,
attractions
and
charms,
are applied, only, to such things, as are amiable in themselves; whereas, the word
allurements,
is, sometimes, applied to such things, as are even in themselves odious; but, which we love nevertheless.
Virtue has
attractions,
which the most vicious of men cannot avoid being sensible of. The riches of the world are
allurements,
which never fail to captivate, in spite of their ill tendency. Pleasure has such
charms,
that it is hunted after by every one, as well by the philosopher, as the libertine.
We say, great
attractions;
powerful
allurements;
and, invincible
charms.
Honour
attracts;
fortune
allures;
but, the
charms
of glory, are invincible.
21.
Miserly, Niggardly, Covetous, Avaritious.
The word
miserly,
signifies, rather, a parcimonious disposition, or a depriving ourselves of the necessaries of life, merely to hoard the riches we possess. By
niggardly,
we understand, that sordid temper, that does things by halves.
Covetous,
implies, an eager craving for the possessions of another. By
avaritious,
we mean, that inordinate thirst of gain, that makes a man grasp at-every thing he sees. Taking the words in these fenses, which are undoubtedly the proper ones, we may be
covetous
and not
avaritious, niggardly
and not
miserly.
He, who never gives any thing away, is justly, called
miserly;
he, who fails to bestow when necessary, or, when he bestows, gives too little, draws on himself the epithet of
niggardly;
he, who longs for the goods of another, is
covetous;
and he, who grasps at wealth by all means whatever,
avaritious.
Of all extraordinary beings, there is no greater one than the
miser,
who punishes himself, and starves in the midst of plenty.
The
miser
is laughed at, but the
niggard
is despised.
The contented man is at quiet within himself; but the
covetous
is ever on the rack: he eagerly wishes for what another possesses, and his inability of obtaining it, is his continual torment.
It is necessary to be ever watchful of an
avaritious
man, for his disposition leads him to take every opportunity of defrauding you.
22.
Acknowledgment, Confession.
Acknowledgment,
supposes a question asked; whereas,
confession,
favours a little of accusation.
We
acknowledge
what we had an inclination to conceal: We
confess
that which we were blameable in doing.
It is interrogation, which causes
acknowledgment;
repentance,
confession.
It is better to make a sincere
acknowledgment,
than a bad excuse.
We should not
confess
to all sorts of people.
An
acknowledgment
unasked, is either noble or foolish, according to the circumstances, and effect it produces.
Confession,
unaccompanied with repentance, is an insult to the Deity.
It would be want of spirit, to
acknowledge
a fault, without a certainty that such
acknowledgment
would be satisfactory; and it would be foolish, to make
confession,
without hopes of pardon; for why should we declare ourselves culpable to those, who breathe nothing but vengeance.
23.
Admonition, Advice, Counsel.
The end of
admonition,
is gentle reproof.
Advice
and
counsel,
are to convey instruction; but with this difference, that
advice,
implies no superiority with respect either to rank or parts, in the person who gives it; whereas,
counsel,
generally, carries with it one, if not both.
Admonition,
in a master, frequently has a greater effect than correction.
People are readier to give
advice,
than to take it.
Parents should take care to
counsel
their children, before they turn them out into the world.
Admonition
should be given with temper.
Advice,
with sincerity, and
counsel,
with art and modesty.
Admonish
a friend in private, but reward him openly.
Nothing is more salutary than good
advice,
and yet, nothing is more nauseous to take.
When
counsel
is given with an air of impertinence, it is sure to make the
counsel
despised, and the counsellor odious.
24. To
Have, Possess.
In order to
have
a thing, it is not necessary to have the power of disposal of it, or to have it actually in our hands; it is sufficient that it belongs to us: but to
possess
it, it must be in our hands, and, we have the liberty of disposing of it, whenever we think proper.
Thus, we
have,
an estate, notwithstanding it is mortgaged for the benefit of our creditors; but, as to riches, we
possess,
them.
We are not always masters, of what we
have;
we are, of what we
possess.
A married man
has
continual torment, when the Demon of Jealousy
possesses
him.
We
have
often but the half of things, partaking them with others; we
possess
them, when they are entirely our own.
Those, who
have
only the knowledge of arts, follow their rules; but those, who
possess
them, lay down their rules to follow.
25.
Battle, Combat, Fight.
Battle,
is an action, more general, and commonly, preceded by some preparation.
Combat,
seems to be an action, more particular, and often unexpected.
Fight
may be either, one or the other, and is seldom used in the plural.
Thus, the
fight,
between the Carthaginians and the Romans, and that, at Pharsalia, between Caesar and Pompey, were
battles:
but those, in which the Horatii and the Curatii, decided the fate of Rome, were
combats.
26.
Handsome, Pretty, Beautiful.
It is the fate of these words, when applied to the female sex, to be used indiscriminately one for the other, and yet, at the same time, no three words can be more different.
By a
handsome
woman, we understand one, that is graceful and well shaped, with a regular disposition of features: by a
pretty,
we mean one, that is delicately made, and whose features are so formed, as to please: by a
beautiful,
a union of both.
A lady may be
handsome
and not
pretty, pretty
and not
handsome;
but, to be
beautiful,
she must be both
pretty
and
handsome.
Many a
handsome
woman has a forbidding countenance.
It has been the misfortune of many a
pretty
woman, to be crooked.
A
beautiful
woman, is, now-a-days, very rare to be met with.
Prettiness,
carries an idea of simplicity;
handsomeness,
of nobility;
beauty,
of majesty.
The ladies, in romances, are described, as, either
beautiful
or
handsome;
the shepherdesses, by the poets, are represented as
pretty;
so, in other things, we say, a
beautiful
palace; a
handsome
house; a
pretty
cottage.
A
beautiful
woman, is an object of curiosity; a
handsome
woman, of admiration; and a
pretty
one, of love.
When applied to other things,
beautiful,
relates to something more serious and engaging;
pretty,
to somewhat more gay and diverting: this is the reason why we say a
beautiful
tragedy; but, a
pretty
comedy.
27.
Benignity, Benevolence, Kindness, Tenderness, Humanity.
Benignity,
is a sort of kind condescention, and an attribute of princes only.
Benevolence,
a wishing well to mankind, and seems relative to those, who have, more particularly, the power of doing good.
Kindness,
is the same disposition among equals.
Tenderness,
is a susceptibility of impression, and more applicable, to persons nearly connected.
Humanity,
denotes a fellow feeling, for the distresses, even, of a stranger.
Benegnity, benevolence,
and
kindness,
spring from the will;
tenderness,
and
humanity,
from the heart.
The
benignity
of a prince, makes him universally beloved by his subjects.
Benevolence,
is a shining character, and is more conspicuous, for the charitable actions it produces.
Kindness,
is what one man naturally expects from another, and what we are reciprocally bound to impart.
The
tenderness
of a parent, has, often, been the ruin of a child.
The distresses of individuals, will, often, draw tears from a person, truly
humane.
From the very instant of our birth, we experience the
benignity
of heaven, and malignity of corrupt nature.
The realized
benevolence,
of some good men, have, almost, made them worshiped by their fellow creatures.
Kindnesses,
are in the power of every one to shew; therefore, he, that withholds them, favours more of the brute, than of the man.
The great
tenderness
of animals, to their young, is a standing reproof to the many unfeeling mothers.
True
humanity
consists, in not treating with rigour, but excusing the weaknesses, supplying the defects, assuaging the pains, and comforting the afflictions, of our neighbour.
28.
Poverty, Indigence, Want, Need, Necessity.
Poverty,
is that situation of fortune, opposed to riches, in which, we are deprived of the conveniences of life.
Indigence,
is a degree lower; we there want the necessaries; and is opposed to superfluity.
Want,
seems rather to arrive by accident, implies, a scarcity of provisions, rather than a lack of money, and is opposed to abundance.
Need
and
necessity
relate less to the situation of life, than the other three words, but more to the relief we expect, or the remedy we seek; with this difference between the two, that
need,
seems less pressing than
necessity.
Merit, or a fortunate circumstance, in life, frequently extricates us from a state of
poverty,
in which we were born; and in which, prodigality often plunges the rich.
Diligence is the best remedy against
indigence,
which is, generally, the just punishment of idleness.
Wise precautions prevent
want,
which is often brought on, by extravagance.
When we are in
need,
we should seek assistance from our friends, but be careful not to importune too much.
The means of obtaining relief, in extreme
necessity,
is to implore the succour of the truly charitable.
A state of
poverty,
is most conducive to the health of the soul; we being there, out of the way of temptations.
The man, who opens his hand to the cravings of the
indigent,
feels within his breast a secret satisfaction, which the uncharitable man, is an entire stranger to.
He that will waste, will
want.
A friend in
need,
is a friend indeed.
Necessity,
is the mother of invention.
29.
Good-fortune, Prosperity.
What we call
good-fortune,
is the effect of chance; it comes unexpected.
Prosperity,
is the success of conduct; and comes by degrees.
Fools have, sometimes,
good fortune:
wise men do not, always,
prosper.
The Capital, that was saved by the cackling of geese, and not by the vigilance of the centinels, is a piece of history, more proper, to shew the
good-fortune,
of the Romans, than their military government on that occasion; though, on all others, their wise conduct, has contributed as much to their
prosperity,
as the valour of their soldiers.
30.
Good-nature, Good-humour.
These terms, though very expressive of their respective meanings, are too often for want of proper discernment, confounded.
We may be
good-humoured,
and not
goodnatured; good-natured,
and yet not, always,
good-humoured.
To make this properly appear, it is necessary to give a full definition of each.
By
good-nature,
is meant, that disposition, which partakes the felicity of all mankind; that promotes the satisfaction of every individual, within the reach of its ability; that relieves the distressed, comforts the afflicted, diffuses blessings, and communicates happiness, as far as its sphere of action can extend; whereas,
good-humour
is nothing more, than a chearful, pleasing deportment, arising, either from a natural gaiety of mind, or, an affectation of popularity, joined to an affability of behaviour, which is the result of good-breeding, and a compliance with the taste of every company.—This kind of
good-humour,
is by far, the most striking quality; 'tis frequently mistaken for, and complimented with, the superior name of real
good-nature.
A man, by this specious appearance, has often acquired that appellation, who, in all the actions of his private life, has been a morose, cruel, revengeful, sullen, haughty tyrant. On the contrary, a man of a true benevolent disposition, and formed, to promote the happiness of all around him, may sometimes, perhaps, from an ill habit of body, an accidental vexation, or a commendable openness of heart, above the meanness of disguise, be guilty of little sallies of peevishness or
ill-humour,
that may carry the appearance of, and be, unjustly, thought to proceed from,
ill-nature,
by persons who are not acquainted with his true character; and, who take them for synonymous terms, tho', in reality, they have not the least analogy to each other.
31.
Happiness, Felicity, Bliss.
These three words denote, equally, an advantageous state, and agreeable situation; but that of
happiness,
marks, properly, the state of fortune, capable of dispensing pleasures, and placing them within our reach; that of
felicity,
expresses, particularly, the state of the heart; disposed to ta
e pleasure, which it finds, in whatsoever it possesses; that of
bliss,
which conveys a mys
idea, paints a state of imagination, which we anticipate, as it were, from a thorough conviction that we shall inherit it hereafter.
Our
happiness
glares in the eyes of the world, and exposes us, often, to envy. Our
felicity
is known only to ourselves, and gives us continual satisfaction. The idea of
bliss,
extends itself beyond a life temporal.
We are sometimes in a state of
happiness,
without being in a state of
felicity. Happiness
consists in the possession of wealth, honours, friends and health; but 'tis the satisfaction of the mind, and the enjoyment of those things, that constitutes
felicity.
As to
bliss,
it is the portion of the godly, and depends in each religion, on the persuasion of the mind.
Satisfaction without, forms the
happiness
of man; satisfaction within, his felicity:
bliss
must be asked of God. The first, is within the reach of riches, the second, of wisdom, but, the third, is reserved for those, whom the scripture calls, the poor in spirit.
32.
Confines, Limits, Bounds.
Confines,
are where we are at liberty to go.
Limits,
are what we ought, not to pass.
Bounds,
are what we can, not pass.
We approach, or, get farther from the
confines;
we contract, or, extend the
limits;
we advance, or, remove the
bounds.
By
confines,
we rather understand, the edge or border: the
confines
of a country, not surrounded by the sea, are generally distinguished by rivers or hills.
He, who continually exceeds the
limits,
which temperance hath set, will soon find himself, on the
confines
of the grave.
They say, with more eloquence than truth, that the
limits
of the Roman empire, were those of the world.
The Sea, the Alps, and the Pirenean mountains, are the natural
bounds
of France.
Ambition knows no
bounds;
and we are never happy, but when the
bounds
of our fortune, are those of our desire.
33.
Extremity, End.
Each, of these words, signifies, the least of those parts which constitutes a thing; but with this difference, that
extremity,
supposes a situation and an arrangement, intimating the greatest distance; whereas,
end,
supposes a length only, and denotes, that place where the length ceases.
Extremity,
answers to the centre;
end,
to the beginning; thus, we say, the
extremity
of a kingdom; the
end
of life.
34.
Aim, View, Design.
The
aim,
is more fixed, we take every method to pursue it; the
view,
more vague, we make use of means to accomplish it; the
design,
more close, we leave nothing undone to complete it.
A good prince has no other
design
in his government, than to render his state flourishing, because, he has the happiness of his people, in
view,
and true glory, is his
aim.
The true Christian has no other
aim,
than heaven; no other
view,
than to please God; nor any other
design
to complete, than his own salvation.
We are said, to lay an
aim;
to have
views;
to form a
design.
Reason forbids our laying any
aim,
that is impossible to attain; to
have
any chimerical
views,
or to form any
design
we are unable to execute.
If my
views
are just, I have a
design
in my head, that will bring me to my
aim.
35.
Burden, Load.
By the word,
burden,
we understand, a weight, possible to be born; by
load,
a weight, more than we are able to bear.
A light
burthen,
is no inelegant expression; but, a light
load,
certainly is.
In the heat of summer, our very cloaths, are a
burthen.
Many a poor animal is so inhumanly laden, as to sink under the
load.
Taken now in a figurative sense, they are, equally, different.
How unhappy is the man, who feels the
burthen
of an evil conscience!
We have, sometimes, thro' a bad habit of body, such a
load
upon our spirits, as not to be able to support ourselves.
36.
Charm, Enchantment, Spell.
The word
charm,
carries an idea of force, which puts a stop to ordinary effects and natural causes. The word
enchantment,
is used, properly, for that which regards the illusion of the senses. The word
spell,
bears particularly an idea of something, which disturbs the reason. All the three, in the literal sense, mark the effect of a magical operation, condemned by religion, and laughed at by philosophy.
Antiquated tales, say there is a
charm
to destroy the effect of arms, and make them invulnerable. We read, in old romances, of the surprising power of
enchantments,
that have, suddenly, changed the manners, and reversed the fortune. Weak people have thought, and do still believe, that by means of a
spell,
the health has been destroyed, and the person so bewitched, made raving mad; but, persons, of good sense, see no
charm
in the world, but the caprice of passions, with respect to reason, which often suspends reflexion, and stops the effects, which that would naturally and necessarily produce: they are acquainted with no other
enchantment,
than, that seduction arising from a depraved taste, and disordered imagination: they know also, that, which is foolishly attributed to the power of a
spell,
maliciously laid, is no other, than the effect of a bad constitution, which is frequently remedied, by an application of proper medicines.
37. To
Chastise, Punish,
To
Correct, Discipline,
We
chastise,
him, who has committed a fault, to prevent his doing the same again: we
punish,
the person guilty of a crime, by way of expiation, and, as an example to others. To
correct,
signifies, to amend, by means of
chastisement;
to
discipline,
means, to regulate and instruct.
We
chastise
a child, in order to
correct
his manners: officers are, frequently, obliged to
punish
a soldier with death, to keep up good
discipline
in the regiment.
It is necessary, for good
correction,
that the
chastisement,
be not the effect of anger: justice demands, that the
punishment,
be rigorous, when the crime, is enormous; otherwise, there can be no good
discipline
in the state.
God, like a tender father,
chastises
us in this life, that we may not be
punished
in the life to come.
As the words
chastise,
and,
punish,
are thought to have the nearest affinity to each other; it may not be unnecessary, to shew a, yet further, difference between them.
Chastise,
then, carries, always, with it an idea of subordination; denoting, an authority or superiority in him, who
chastises,
over the person,
chastised;
but the word,
punishment,
carries no such idea, in its signification; for we are sometimes
punished,
by our equals, by ourselves, by our inferiors, by the mere event of things, or, by the effects of the fault, we have committed.
Parents, who, thro' tenderness to their children, forbear to
chastise
them, are often
punished
for their folly, by their future ingratitude and ill conduct.
38.
Prudence, Discretion, Care, Caution,
Prudence,
is here the mother virtue, and signifies, wisdom applied to practise:
discretion,
is the effect of prudence, and means, a knowledge to govern or direct one's self: By
care,
we understand, heed, in order to preservation.
Caution,
implies, a greater degree of wariness.
A proper attention to
prudence,
would make us so
discreet,
as to be
careful,
in every thing we do; and cause us to act, with the greatest
caution.
A hasty conduct, can never be called
prudent:
want of attention, in affairs of moment, is the greatest height of
indiscretion;
for without that necessary qualification, 'tis impossible any thing we do, can be attended with success: He who expects to do any thing well, must act with
care;
and he, who is desirous of avoiding difficulties, with
caution.
To weigh matters well, before we put them into execution, is a mark of
prudence.
A
discreet
man, in the company of dangerous persons, such as would take advantage of his words, would be
careful,
how he opened his mouth, and, would utter nothing, but with the greatest
caution.
39.
Circumspection, Consideration, Regard.
A proper attention, to the manner of acting, and, conducting ourselves, in our commerce with the world, with respect to others; contributing rather to their satisfaction, than our own, is the common and general idea, which these three words present, at first sight: notwithstanding which, it appears to me, that their application should be different.
Circumspection,
principally, takes place in discourse; it prevents our letting any thing escape us, that may do hurt, or give offence; and, is the effect of prudence, which risks nothing.
Consideration,
is more personal, and relates, particularly, to our manner of treating other people, making a proper distinction, as different opportunities may offer; and, is the consequence of esteem and duty.
Regard,
relates more to the state, or, situation of persons; being, particularly, careful to omit nothing, which good sense and politeness requires; and, is the fruit of a good education.
To be well with the world, requires
circumspection,
when we are speaking before those, with whom, we are not acquainted;
consideration,
for people of rank and quality; and,
regard,
towards those, with whom, we are interested.
We ought to have a great deal of
circumspection,
in conversations of religion and government; because, they are public matters, and, subjects, on which particulars are not, at liberty, to say, what they think, especially, if their thoughts are in opposition to those established in the country, where they are. It is not adviseable, for our interests, to omit shewing marks of
consideration,
to such persons, whose assistance we may stand in need of, and, from whom, we hope to receive any service. We cannot have too great a
regard
for the ladies; it is what they expect, and, are displeased if we neglect.
40.
Cunning, Finesse, Device, Artifice, Trick, Stratagem.
Cunning,
is the art of conducting designs, in a manner proper to succeed.
Finesse,
is a French word, lately adopted by the English, and means, an acting secretly and under cover.
Device,
is rather a pretty thought or contrivance.
Artifice,
is unnatural, and a far-fetched mean, of executing designs.
Trick,
which eludes the senses, implies, a juggle: and
stratagem,
denotes, a disguised way of obtaining our ends.
The first three of these words, are oftner understood in a good sense, than the other.
Cunning,
is employed in using means;
finesse,
insinuates insensibly, and, must be accompanied by penetration;
device,
surprises, and, gives satisfaction;
artifice,
generally, makes use of studied dissimulation; a
trick,
is, commonly, looked on as a fraud, and a
stratagem,
is oftener illicit, than otherwise.
Without some degree of
cunning,
it will be impossible to deal with, or, guard against, the generality of mankind.
Finesse,
is so essential to the courtier, that, without it, he is seen through presently.
Pretty
devices,
declare the authors of them, persons of ingenuity.
We ought particularly to guard against a man, who makes use of a great deal of
artifice.
Jugglers perform
tricks,
to divert, and consequently, if clever, deserve applause; but he, who
tricks
his neighbour, in order to serve himself, is a rogue.
All
stratagems,
in war, are lawful; but, in other cases, they are ever considered, as derogatory to the character of an honest man.
41.
Moment, Instant,
A
moment,
is not long; but, an
instant,
is still shorter. The word
moment,
has a signification, more extended; it is taken sometimes, for time, in general; and, is used in a figurative sense: that, of
instant,
is more contracted; it marks the shortest duration or time, and, is never used, but in the literal sense.
All depends upon knowing the favourable
moment;
sometimes, an
instant,
too soon, or, too late, is all, that makes the difference between success and misfortune.
Let us banish thought, as much as in our power, still, now and then, a reflective moment will intrude. The face of things, which we have thought established, have been, frequently, changed in an
instant.
Every
moment
is dear to one, who knows the value of time. Every
instant
of our life, is a step nearer the grave.
42.
Customs, Manners, Fashions.
Customs,
relate to the general practice of the people;
manners,
to their way of life; and,
fashions,
to their dress.
There cannot be a more ridiculous
custom,
than that, of persons complimenting each other, in time of divine service; it being supposed, they have there, more material things to engross their attention.
An increase, or, decrease of luxury, has been found to have, more or less, influence on the
manners
of the people.
It has been observed, that there is a continual round of
fashions;
when the new are worn out, they, then, have recourse to the old, and those old ones, become new.
43. To
Be, Exist, Subsist.
Be,
agrees with all sorts of subjects, substances or modes; with all manner of beings, real or ideal:
Exist,
is used, only, with respect to substances, and those, real:
Subsist,
is applied, equally, to substances or modes, but with reference to the duration of their being, which is not expressed by the other two words.
We say, of qualities, forms, actions, motions, and, of all their different relations, that, they
are;
we say, of matter, spirit, bodies, and, all real beings, that, they
exist:
We say, of states, works, affairs, laws, and, all establishments, which are neither destroyed or changed, that, they
subsist.
The verb,
be,
is commonly, used to mark the event of any modification or quality, in the subject: that, of
exist,
is in use, only, to express the end of simple existence: and we employ
subsist,
to point out the duration of that existence or modification. Thus, we say, that man
is
inconstant; that the phoenix
exists
not; that all human establishments
subsist,
but for a time.
44.
Famous, Illustrious, Celebrated, Renowned.
Each of these qualities, distinguishes the reputation; but that, which the word
famous,
expresses, means, no more than a simple distinction of one country or age, above another, let that distinction be taken either in good part or bad. That, which the word,
illustrious
expresses, is founded upon a merit, supported by dignity and glory; which makes the object, not only known, but admired, and ranked among the great. That, which we understand, by the word,
celebrated,
expresses, a superior degree of talents, with respect either to abilities or knowledge; tho' it raises not the object, to an equal degree of grandeur, with the
illustrious,
it is, nevertheless, honourable. That, which the word,
renowned,
denotes, is founded, only, upon fashion or public taste; which, without casting much honour on the subject, draws it simply from oblivion, and makes its name known to the world.
The maid of Orleans, cried down by the English, but, esteemed by the French, was, equally,
famous,
in both nations. Princes shine, during their life; but, they are only
illustrious,
in future ages, by the monuments of grandeur, wisdom and greatness, which they leave behind them. There are
celebrated
authors, whose works, we cannot find fault with; and, those, which we cannot even commend; without risking our own reputation. A man's fortune is half made, when once he becomes
renowned
in his profession.
Famous, celebrated,
and,
renowned,
are equally, applicable to persons or things; but
illustrious,
to persons only; at least, when we would be nice in our choice of words.
Erostratus, among the Greeks, set sire to the temple of Diana, to make himself
famous:
he was rendered more so, by an order of the state, that his name should never after be mentioned, on pain of punishment. The greatest part of our libels, are of the same kind; they raise a dust and become
famous,
by being burnt by the hangman. The Duke of Marlborough became
illustrious,
by the many victories he obtained; his glorious actions are
celebrated
in history; so, are the many courtintrigues of the Dutchess. The Gobelins were so
renowned,
that their names live in the place, were they worked, and, in those works, in which, others imitate them. It is a question, whether the Phalernian wine was more
renowned,
than those are, of Champaigne and Burgundy.
45.
Excuse, Pardon, Forgiveness.
We make
excuse,
for an apparent fault, or, slight offence: we ask
pardon,
for a real fault, or, when the offence is greater. We implore
forgiveness
of our sins. The first, is an apology, in order to justify ourselves, and, is founded on politeness; the second, is the mark of a good disposition, and, is done, in hopes of extenuation; the last, to avert the vengeance, and, declares repentance.
The good mind,
excuses,
easily. The good heart,
pardons,
readily. God delights more in
forgiveness,
than in
revenge.
Excuse,
is more used, when we address ourselves to equals;
pardon,
to superiors; and,
forgiveness,
to heaven.
Good manners demand an
excuse
for that, which turns out wrong, let the intention be never so good. It can never be a degradation, to ask pardon of that person, whom we have offended; besides, the superior rank of some persons, makes it an absolute duty in the offender. How great is the presumption of that wretch, who fancies himself not in need of the
forgiveness
of the Almighty!
46.
Duty, Obligation.
Duty,
means, something conscientious, and, springs from a law;
obligation,
something absolute in practice, and, springs from custom.
We are said, to fail, in our
duty;
and, to dispense, with an
obligation.
It is the
duty
of a clergyman, to carry himself modestly; and he is
obliged,
to wear dark coloured cloaths.
Policy finds less disadvantage, in neglecting her
duty,
than in forgetting the least of her
obligations.
47. To
Live, Dwell.
These two words are synonymous, in that sense, in which they signify residence; but
live,
relates to the particular place where, we inhabit;
dwell,
to the building, in which, we reside.
We
live,
in London; in Middlesex; in the country; we
dwell,
in a large house; a cottage; or, a furnished lodging.
When persons of distinction,
live
in London; they
dwell
in hovels, comparatively speaking, with their houses in the country.
We say, with great propriety, I
live,
all the summer, in the country; and, have one of the prettiest
dwellings
imaginable.
48. To
Stay, Remain.
The common idea of these two words, is a cessation of progression; and their difference consists in this; that, to
stay,
seems to have less duration, than to
remain.
A good servant, when sent on a message,
stays,
as short a time as possible.
When we have given offence, we should endeavour to make such an attonement, that the offended party may not
remain
dissatisfied.
The duration of time, expressed by the word,
stay,
seems less determinate, than that, by the word,
remain.
Thus, we say, he
remained
at his country house a month; he
stay'd
longer, than we expected.
49.
Event, Incident.
Event,
is a word, most agreeable to states and governments;
incident,
to casualties in private life.
The revolutions of the state, are
events,
that determine the happiness of the people.
Our life is full of
incidents,
which, the eye of prudence cannot foresee.
50. To
Awake, Awaken.
The first, of these words, is, more frequently, used in a literal sense; the last, in a figurative.
The least noise
awakes
those, who sleep indifferently. It requires but little, to
awaken
a passion, which is not, entirely, rooted out from the heart.
50.
Heavy, Weighty.
The word
heavy,
is more applicable to that, which loads the body;
weighty,
to that, which burdens the mind. It requires strength, to carry the one; parts, to support the other.
A weak man finds that,
heavy,
which, the strong find, light. The administration of state affairs, is too
weighty
a concern, for one person to undertake.
51. To
Conquer, Subdue, Overcome.
Each of these words, implies, resistance; but, that of
conquer,
refers to victory over enemies; and is, generally, used in the literal sense: that of
subdue,
is more applicable to our passions; being, oftener, used in a figurative; and means, a bringing under subjection: that of
overcome,
supposes efforts, against any obstacle that opposes; meaning, rather, to surmount.
We have
conquered
our enemies, when we have beat them, in such a manner, as to put it out of their power, to do us any further hurt. We may be said, to have
subdued
our lusts, when we are able to withstand every temptation. We
overcome
our adversaries, when we obtain our end, in spite of every opposition.
It requires courage and valour, to
conquer;
endeavour and resolution, to
subdue;
patience and perseverance, to
overcome.
Alexander gloried more in his
conquests,
than in any other thing upon earth. Of all passions, avarice is the most difficult to
subdue;
as neither age, or, weakness of constitution, is able to rebate its edge. We should strive to
overcome
evil, with good.
53.
To no purpose, Ineffectually, In vain.
We work,
to no purpose,
when we meet not with the reward, we expected to receive;
Ineffectually,
when that, which we have done, answers not the end proposed;
In vain,
when our work, is of no kind of use whatever.
I shall have worked
to no purpose,
if these sheets meet not with the approbation of the public;
Ineffectually,
if, after all my trouble, I have not been able to shew the true difference between words, reputed synonymous; and,
in vain,
if the book is found to be, neither amusing or instructive.
54.
Wave, Surge, Billow.
Waves,
are the natural effect of the fluidity of a running water; they are as applicable to rivers, as the sea; and, leave the idea of a calm.
Surges,
are applied, properly, to the sea, only; imply swol'n waves, and, mark a small degree of agitation.
Billows,
proceed from a more violent motion, consequently, denote a greater agitation; they break into white foam, and, are attended with no little roar.
We cut through the
waves;
are lifted, by the
surges;
tossed and dashed, by the
billows.
The life of some men, may be, aptly, compared to the sharp-keeled vessel, cutting through the
waves,
leaving no noise or track behind it: while that of others, may be represented, as tossed up and down, on the wind-swoln
surges
of a boisterous fortune; or, dashed in pieces, by the foaming
billows
of adversity.
55.
Uproar, Tumult, Riot.
Uproar,
conveys an idea of some great noise;
tumult,
and,
riot,
of some great disorder.
The diference between the words
tumult,
and,
riot,
is, that
tumult,
implies, the rising of many people;
riot,
the disturbance of a few; whereas, an
uproar,
may be occasioned, by one single person.
Tumults,
and,
riots
are, always, attended with such
uproars,
as give umbrage to a peaceable neighbourhood.
Houses of debauchery, are subject to
riots:
a
tumult
often happens, in ill-policed cities.
56.
Inclination, Propension, Bias.
These three words rise gradually;
inclination,
implying some thing less strong, than
propension; propension,
than
bias:
the first, leads us to an object; the second, draws us, the third, drags us.
Inclination,
is, greatly, owing to education;
propension,
to custom;
bias,
to constitution.
Choice of company, is essential to the education of youth, because, at that age, they imbibe easily the
inclinations
of those, whose company they keep. It is a dangerous thing, to give a loose to any one vice, as frequent commission, is apt to create strong
propension.
Persons of warm constitutions, have a natural
bias
to venery.
Inclination,
is, generally, applied to good objects;
propension,
to bad. Thus, we say, the charitable man is ever
inclined
to assist his neighbour. So deprayed is human nature, that we have, always, a
propension
to vice.
Of two persons to be served, a foreigner, and, a countryman; we are, generally,
biassed
in favour of the last.
57.
Should, Ought, Is necessary.
The first of these expressions, implys, more precisely, an obligation of complaisance, custom, or, personal interest: thus, we
should
not offend the company, we are in; we
should
follow the fashion; we
should
know a man, before we trust him. The second, denotes, more particularly, an obligation of reason and good sense; thus, we
ought
in every thing, to give up to those, who know better than ourselves; we
ought
to serve them, who have served us. The third, is more used to express an essential and indispensable obligation; thus, it
is necessary,
to love God, in order to be saved: It
is necessary,
to be complaisant, to please.
58.
Furthermore, Moreover, Besides.
Furthermore,
is, properly, used, when there is need only to add one more reason, to those, before-mentioned; its intent, is to multiply, and, it has no relation, but to number.
Moreover,
is in its right place, when used, to add a reason of a different kind, to those, that went before; its chief office is, to add, with a particular respect, to diversity.
Besides,
is used with propriety, when we would strengthen by a new reason, the force of those, that were sufficient of themselves, its principal office is, to enhance by abundance.
For a state to support itself, those, who govern, should be moderate; those who ought to obey, governable;
furthermore,
the laws should be judicious. There will always be war among men, because, they are naturally ambitious, and are governed by interest;
moreover,
zeal for religion, makes them rigid. Holy Scripture teaches us the unity of the Godhead, and, reason points it out to us:
besides,
all nature makes us perceive it.
59. To
Manifest, Publish, Proclaim.
These three words, imply, open declaration; but that of
manifest,
seems to convey, a proof of what is made known; meaning, to shew incontestably:
Publish,
denotes, only, a simple declaration, but general: to
proclaim,
is, to make known by a formal and legal publication.
When once a man has lost his name, let him
manifest
his good character, as much as possible, he will find it difficult, to recover the good opinion of mankind, for prejudice is blind, even, to the most visible truths. He who
publishes
to the world, the failings of another, betrays in himself, a want of humanity, and, is sure to meet with the contempt of every thinking man. A famous Sultan of Egypt left to posterity, a most remarkable testimony of the vanity of earthly grandeur; for, on his death-bed, he commanded, that his winding sheet should be carried at the end of a lance, by a herald; who was to
proclaim,
here is all, that this great prince will carry out of the world with him, of his wealth, dignity, and dominion, that he enjoyed upon earth.
Manifestos
of a state, are, usually,
published,
by formal
proclamation.
60. To
Tell, Disclose, Reveal,
To
Divulge, Discover.
To make known that which is unknown, is the common signification of those words: but, to
tell,
is to declare things purposely, with a design to inform those, we would not have remain ignorant. To
disclose,
is to shew, either by design or inadvertency, that which was before concealed. To
reveal,
is to lay open a secret: to
divulge,
is to do the same abroad. To
discover,
is the declaring a person to have done a thing, which he would not have been thought the author of.
So great an itch, have some persons for prattling, that they
tell
every individual thing they hear. Confidents too often
disclose
the intrigues, they are entrusted with. Confessors
reveal,
sometimes, by their imprudence, the confession of penitents. The
divulging
of a secret, has, often, done more harm, than any other one thing whatever; as it is impossible to smother, what once has been blazed abroad. If we would not be
discovered,
we should be careful to have no witness of our actions.
61.
Equivocation, Ambiguity, Double-entendre.
Equivocation,
has two senses; the one, natural, in which, we would have what we say understood, and, in which, the hearer does, absolutely, understand us; the other, perverted, understood only, by the person speaking.
Ambiguity,
has one general sense, susceptible of different interpretations; it, always, creates a difficulty in getting at the true sense of the author, and, sometimes, an impossibility. The
double-entendre,
a french word lately naturalized, has two natural and apt significations, one of which presents itself to the common understanding of all the world; and, by the other is made, a fine allusion, understood, but by certain persons.
These three ways of speaking, are, upon occasion, ingenious methods of concealing one's true meaning: but we make use of an
equivocation,
to deceive; of an
ambiguity,
to keep in the dark, from all; and of a
double-entendre,
to conceal, from some.
It is beneath the character of an honest man, to make frequent use of
equivocations;
he that does, being sure to meet with the contempt of mankind.
Ambiguities,
are perhaps, oftener the effect of a confusion of ideas, than a studied design of keeping people in the dark: we ought never to use them, but when an elucidation would be dangerous. Malice and politeness have introduced the
double-entendre,
but it should never, be used, at the expence of our neighbours reputation.
62.
Great, Big, Large.
The word
great,
is a general term, signifying any thing considerable either in bulk, extent, quality, number, &c. thus we say, a
great
house; a
great
road; a
great
weight; a
great
many; a
great
famine; a
great
happiness. The words
big,
and,
large,
are more circumscribed;
big,
implies, greatness of bulk;
large,
greatness of extent. Thus, we say, a
big
man; a
big
stone; but, a
large
room; a
large
field.
A
large
man, is as great an impropriety, as a
big
field; and we need, only, mention a
big
or
large
pleasure, to shew the absurdity.
63.
Grave, Serious, Staid.
We are
staid,
through discretion and custom;
grave,
thro' humour and constitution;
serious,
thro' taste and affectation.
Levity is the reverse, of being
staid;
vivacity, of
gravity;
wantonness, of
seriousness.
Aconstant round of business and continual transaction of affairs, make us
staid;
reflections on our latter end, give
gravity;
the desire of being thought
grave, seriousness.
64.
Genius, Talent.
These are both born with us, and are a happy disposition of nature, by which, we are qualified for some peculiar employment: but
genius,
seems to be more internal, and possessed of the powers of invention;
talent,
more external, and capable of execution.
Thus, we have a
genius,
for poetry and painting; but, a
talent,
for speaking and writing.
Such as have a
genius
for mechanics, may have no
talent
for watch-making.
65.
People, Persons.
The word
people,
is so very general, that it cannot be connected with a determinate number; as, for instance, four, five, or, six
people;
but that of
persons,
may.
To be pleasant at table, none should be admitted but
people
of good humour; neither, should there be more, than seven or eight
persons.
In order to describe a company, we should know the quality of the
people,
and the number of
persons,
present.
In all governments, we find ill-affected
people:
and there are, always, among a number, some discontented
persons.
66. To
Regard, Concern, Touch.
We say, very indifferently, without much choice, that a thing
regards
us,
concerns
us, or,
touches
us, to mark the part we bear in it. There, nevertheless, appears to me, to be a delicate distinction between these three expressions, each rising, gradually, above the other, according to the rank, in which, I have placed them. Tho' we have the least part, imaginable, in a thing, it may be said, to
regard
us; to
concern
us, we must have a greater; but, when we are sensibly affected by it, it may be said, to
touch
us. It seems also, that the word
regard,
is more applicable, when our interest is in question; that of
concern,
when speaking of things, committed to our care and conduct; that of
touch,
when it respects our honour of fortune.
The ill-behaviour of a servant, to a customer,
regards
the master; as it affects his interest. The least disturbance in Europe, in some measure,
regards
every state; it being difficult, for any of them, to keep a perfect neutrality, for any length of time, while the others are at war. All the operations of government,
concern
the first minister. It
concerns
a man, to be punctual, in the discharge of his duty: The conduct of a wife,
touches
the husband, so close, that he ought to have an eye over all she does. The behaviour of an ambassador,
touches,
always, more or less, the honour of the prince the represents.
Many people make themselves uneasy at that, which does not, in the least,
regard
them; meddle with what no ways
concerns
them; and, at the same time, are indifferent to those things, which
touch
them nearly.
67.
Tranquillity, Peace, Quiet.
These words, let them be applied either to the soul, to a republic, or any particular society; express, equally, a situation exempt from trouble and molestation; but
tranquillity,
relates to that, within oneself, and in the time present, independent of any other relation:
peace,
to the situation, with regard to enemies, in whose power it is, to make an alteration:
quiet,
with respect to time past or future, as succeeding or preceding a situation troubled.
Uneasy people have no
tranquillity
in their families. Litigious persons are hardly ever at
peace
with their neighbours. After a troublesome time, we enjoy a
quiet
state, with greater satisfaction.
What a state of
tranquillity,
does the religious man enjoy; no outward things having the power to rufflle or discompose him! To preserve
peace,
we should keep ourselves, always, in a state of defence. It is indulgence, only, that will establish
quiet
in a mutinous people.
68.
Temple, Church.
Both these words signify, an edifice, set apart for the public service of religion; but that of
temple,
is a more pompous expression, and less in use, than
church:
with respect to the Pagan religion, we, frequently use the word
temple:
as the
temple
of Apollo; the
temple
of Janus; but with relation to our own, seldom: St. Paul's
church;
St. Saviour's
church.
Temple,
seems to express something, more august, and signifies, properly, and edifice, dedicated to the deity.
Church
something, more common, signifying, particularly, an edifice, erected for the congregation of the faithful.
The grandeur of Solomon's
temple,
was beyond description. Nothing profane ought to enter the
temple
of the Lord. The present thinness of our
churches,
is a manifest sign of a decrease in religion. Nothing ought to be permitted in
church,
that does not contributed to the edification of christians.
69.
Huge, Vast, Enormous, Immense.
The common idea of these words, is something, greatly, beyond the usual measure; but those, of
huge,
and,
vast,
relate, more, to such things, as are material; those, of
enormous,
and,
immense,
to such, as are ideal; with this difference, between them; that
huge,
implies, greatness in bulk;
vast,
greatness in extent;
enormous,
greatness in size, even to deformity and dreadfulness;
immense,
unlimited extent, even beyond expression. Thus, we say, a
huge
giant; a
vast
tract of land; an
enormous
crime; the
immense
expanse.
There are some promontories, so
huge,
as to shock the eye that views them. The desarts of Arabia, are so
vast,
that unless travellers carried their lodging and provision with them, they would perish, before they reached their journey's end. The sins of the presumptuous wretch, are so
enormous,
that he can have little hopes of salvation, but, in the infinite mercies of an all-gracious God. So great is the
immensity
of the Godhead, as to exceed the utmost stretch of human thought.
70.
Way, Road.
Way,
is much more extensive and general, than
road;
and implies the passage from place to place, whether through the high
road,
or not:
road,
is much more limited, and particular, and means the beaten way of travellers, from one town or city to another. Which, says the traveller, is our best
way
to Hampton; the Hounslow
road,
or Kingston? either
road,
says his guide, is good; but when we come to Twittenham, the shortest
way,
is across the fields; tho' the pleasantest
way,
would be, to go by water.
As the word,
way,
is, often, used to signify, means; which, when considered as the intermediate step to attainment, is not, widely, different from that, of
road;
when we would adopt the figure of travelling, not to confuse our ideas, we, generally, make use of the word
road:
thus, diligence with perseverance, is the high
road
to preferment; yet, notwithstanding,
way
is a much more elegant expression: a strict adherence to the principles of christianity, is the direct
way
to heaven.
71.
Ways, Means.
We go, the
ways;
we use, the
means.
Ways,
are the methods, we take,
means,
what, we put in execution, to succeed. The first word, enfolds in its idea, honour and probity; the last, pays little or no regard, but, to the end aimed at. Thus, good
ways,
are those, which are just; good
means,
those, which are sure.
Simoniacal practices, are very bad
ways;
but, very good
means,
of obtaining benefices.
I cannot avoid here, taking notice of the ingrammatical impropriety, of annexing the singular number, to the word
means;
the fault, almost, of every speaker and writer; liberality, say they, is,
a
sure
means,
of becoming popular: there
is,
no better
means,
of keeping in with the world, than that, of passing by affronts, with composure:—Glaring absurdity! since, the word,
means,
is evidently, plural, and it would be, much more, elegant, was the false concord avoided.
72.
Often, Frequently.
One, relates to the repetition of the same acts; the other, to a plurality of objects. We,
often,
disguise our thoughts: by doing the same thing,
often,
it becomes habitual. We,
frequently,
meet with traitors; we,
frequently,
do those things, which we repent of, afterwards.
There are two other words, bearing an equal signification with
often, viz. oft,
and,
oftentimes,
but they being, no more, than the same word, abbreviated and lengthened; it is needless, to take any further notice of them.
73.
Cannot, Impossible.
One of these words, more properly, relates to inability; the other, to impossibility.
We
cannot
serve two masters. It is
impossible
to execute two opposite orders, at the same time.
We
cannot
love one, by whom we have been injured. It is
impossible,
to love one, to whom, we have a natural aversion.
74.
Glory, Honour.
Glory,
expresses something, more singular, than
honour.
The one, makes us undertake, voluntarily, the most difficult things; the other, leads us, willingly, to the execution of the most rigorous exactions.
Quest of
glory,
sometimes, stimulates the soldier's courage, even to rashness; and notions of
honour,
in spite of fear, keep him, often, to his duty.
An indifference to
glory,
may pass unnoticed; but not so, with respect to
honour.
It is customary, in conversation, to place interest, in opposition to
glory;
and inclination, to
honour:
thus, we say, an author, who labours after
glory,
takes more pains in the completion of his piece; than he, who works, merely for interest: and, when an avaritious man lays out his money, it is more through
honour,
than inclination.
75.
World, Universe.
World,
conveys only an idea, of one single being, though general; that which exists:
Universe,
an idea, of many beings, or, rather that, of all parts of the world; all that exists: the first, of these words, is, sometimes, used in the literal sense, as when, we say, the old and new
world;
and sometimes in a figurative, as, when we say, in this
world,
and in the other; the wicked
world;
the polite
world:
the second, is, always, used according to the letter; and in a sense that excepts no one thing: it is, for this reason, when we would express the
universe,
by the term,
world,
that, we are obliged to put the word,
all,
before it, which, we have no occasion to do, by
universe;
for example, we should say, the sun warms
all
the
world,
and, is the heat of the
universe.
76.
Answer, Reply.
The
answer,
is made to a demand or a question, asked; the
reply,
to an answer or a remonstrance.
Academics are taught first, to start difficulties, and then, to
answer
them. It is nobler, to hear a wise remonstrance, and, profit by it; than make any
reply.
The word,
answer,
is more extensive in its signification, than
reply;
we
answer
the questions of those, who ask us; the demands, of such, as expect our services; the examination of counsel; the arguments of disputants; the letters we receive; and, for all our conduct. The word,
reply,
is far more limited; it supposes a dispute, commenced from difference of sentiment; we
reply,
to the answer, of an author whose works we have criticised; to the reprimands of those, whose correction, we are unwilling to submit to; to pleaders; to an answer in chancery.
An
answer,
should be clear, true, and dictated by reason, and good sense; a
reply,
strong and convincing, armed by truth, and strengthened by experience.
We should teach children, as much as possible, to give nice and judicious
answers;
and convince them, that there is more honour, in listning, than in making
replies
to those, who have the goodness to instruct them.
77.
Danger, Hazard, Risk, Venture,
All these words, imply, chance of harm; but that, of
danger,
relates to the evil, that may happen; those, of
hazard, risk,
and,
venture,
to the good, we may lose; with this difference, that,
hazard,
expresses something, near;
risk,
something, at a distance;
venture,
something, farther off, relating only to the possibility of events. Hence those expressions, in
danger,
of death; in
hazard,
of our life; by giving a loose to debauchery, we
risk
our health; nothing
venture,
nothing have.
Danger,
creates fear;
hazard,
alarm;
risk,
caution; but we, often
venture,
with the greatest satisfaction.
The avaritious man, spurred on by interest, fears no
danger; hazards
his health and happiness; runs every
risk
that attends his profession; and, gladly, ventures his all, in search of that, which, if obtained, he would not have the spirit, to enjoy.
78.
Against, In spite of.
Both these, denote opposition; but, the expression,
in spite of,
implies, more resolution and greater force, than the word,
against; against,
supposing little, or no resistance, in the object opposed; but,
in spite of,
a considerable struggle.
We act
against
the will, or,
against
rule, and,
in spite of
oppositions.
The good man, does nothing,
against
the dictates of his conscience. The wicked man, commits sin,
in spite of
the punishment, annexed to it.
Rashness, will attempt things,
against
all appearance of success; and resolution, will pursue the attempt,
in spite of
all the obstacles it meets with.
79.
Boldness, Audaciousness, Impudence, Effrontery,
There is a commendable
holdness,
that proceeds from a self-consciousness of worth; but the
holdness,
which is here meant, springs from ignorance; is brazen and presuming.
Audaciousness,
is a greater degree of
boldness;
such, as is steeled against reproof; is rude and noisy.
Impudence
consists, in being an utter stranger, to all kind of modesty; is scurrilous and abusive.
Effrontery,
proceeds from pride, and self-sufficiency; is overbearing and insolent.
The
bold,
are unawed by diffidence; they speak, with great assurance; neither the quality or rank of those, they address, being able to disconcert them. The more you reprove the
audacious
man, the more it hardens him; he, wilfully, forgets the respect, due to his superiors, and, idly, imagines his boisterous behaviour, a distinguishing mark of manhood. The weapons of the
impudent,
are sauciness and abuse; which, they take up at every turn; and, with which, they lay about them, in a most unmerciful manner. As great a cause of
effrontery,
as any, is the want of education; he, whom it possesses, is arrogant and insolent, a stranger to goodsense, and unacquainted with the rules of good-breeding.
80.
Profitable, Advantageous, Beneficial.
Profitable,
is more applicable to gain;
Advantageous,
to honour, or any kind of convenience;
beneficial,
to health.
Some kinds of merchandise, are far more
profitable,
than others. A good name is very
advantageous,
as, it serves to push us forward in the world. Loss of blood, to a feverish person, is very
beneficial.
Light
profits,
make a heavy purse. A seasonable word, spoke in favour, is, freuently, of more
advantage,
than the greatest services. The greatest
benefit
to the soul, is, a sincere repentance.
81. To
See, Look at,
To
Behold, View.
We
see,
whatever strikes the sight: we
look at
an object, when we designedly cast our eye upon it: we
behold
it, when we look with attention: we
view
it, when we survey it.
We
see,
all objects before our eyes: we
look at,
those, which excite our curiosity: we
behold,
such, as cause our admiration: we
view,
those, we are desirous to examine.
We
see,
distinctly or confusedly. We
look at,
near, or at a distance. We
behold,
with wonder and attention. We
view,
with care and exactness.
The eyes, open, to
see;
turn, to
look at;
fix themselves, to
behold;
and move all ways, to
view.
The connoisseur, in painting,
looks at
the first picture, he
sees;
if it be the work of a celebrated artist, he
beholds
it, with pleasure, and
views
every part of it, with the greatest minuteness.
82. To
Stare, Gaze.
Though the common meaning of these words is, to fix both the eyes upon an object, and look at it with wonder, intently and earnestly; yet, there is a great difference between them:
staring,
implies, looking, with wonder and impudence;
gazing,
with wonder and respect.
The impudence of some fellows, is so great, that, they will
stare,
a modest woman, out of countenance.
A man in love, will, sometimes,
gaze
upon the object of his affections, till he, almost, loses his sight.
When our Saviour first appeared to his disciples, after his resurrection; they
gazed
on him, with astonishment and rapture.
To
stare
another, in the face, has, always, been considered, as a breach of good manners.
83.
Useful, Serviceable.
As nearly synonymous, as these words may appear to be, there is, yet, a manifest difference between them, but the distinction is so delicate, as to require some attention to discover it.
Useful,
in my opinion, is more applicable to things, in use; to those we have often recourse to; and what, cannot be well done without:
Serviceable,
to things, of service, such, as we, oftener, do without, than with: and such, as we little expect to have. Thus, furniture is
useful;
memorandum books, to persons engaged in a multiplicity of Business, are
useful.
Friends and good connections, are
serviceable.
The plummet, is so
useful
to the carpenter; that, to fix a perpendicular, without it, would give him a great deal of trouble. Of all animals, a horse, is the most
serviceable.
To those, who take snuff, a box, is extremely
useful;
but its contents, very far, from
serviceable.
84.
Gulph, Abyss.
What these words should express, is rather imaginary, than real: they are, generally, used therefore in a figurative sense: we are supposed to be swallowed up, by a
gulph;
and lost, in an
abyss.
The first, carries with it, an idea of insatiable voracity, which drags in and consumes all, that approaches; the second, of an unmeasurable depth, to whose bottom, we can never get; and in which, we lose, at the same time, the sight of the place, from whence, we came, and of that, where, we are going.
A
gulph,
is supposed to have, many turns and windings; of which, when we have once set a step in, we cannot possibly get out, but are carried on, in spite of all our endeavours to the contrary. An
abyss,
is supposed to have, many uncertain and obscure roads, without end; in which, tho' we may, sometimes, stoop, in hopes of finding a way out; yet, being deceived, we become disheartened, bewildered with doubts, and overwhelmed with despair.
A loose woman, is a
gulph
of woe, all perishes there; virtue, riches, and health. Philosophy, teaches us, that man is, continually, wandering, in an
abyss
of darkness.
85.
Determination, Resolution.
Determination,
is an act of judgment, and supposes examination;
resolution,
an act of the will, and supposes deliberation: the first shuts out suspence; the last, wavering.
Our
determinations,
should be just, to avoid repentance; our
resolutions,
fixed, to exclude variation.
Nothing is more disagreeable, both to ourselves and others; than to be, always,
undetermined,
in our affairs, and
irresolute,
in our proceedings.
It is more difficult, to
determine
on points of precedence; than, on solid and real interests. There are, no weaker
resolutions
than those, made at confession, or, on a sick-bed; the first return of health, carrying us again, into the same course of life.
We may be
determined,
and yet not
resolved;
that is, we may come to some decision, and still, not be so far
resolved,
as to put that decision, into execution; fear, timidity, or, some other motive, may prevent us.
The
determinations
of women, are seldom better grounded, than on whimsey or caprice: Men, are, so often, led by taste and custom: that, their
resolutions
are, generally, vain.
In science, we say, the
determination
of a point; the
resolution
of a difficulty.
The more, we
determine,
the less, we prove. Though, in the schools, we answer every difficulty, we
resolve
but few.
86.
Old, Ancient, Antique.
These words rise one upon the other;
antique,
upon
ancient,
and that, of
ancient,
upon
old.
A fashion is
old,
when it ceases to be in use;
ancient,
when its use, has been, sometime, past;
antique,
when it has been, a long time,
ancient.
That, which is recent, is not
old;
that, which is new, is not
ancient;
that, which is modern, is not
antique.
Oldness
agrees best with age;
ancientness,
with the origin of families;
antiquity,
with what existed in former times.
As we grow
old,
we decrease in strength; but gain more experience.
Ancientness,
makes fashions disagreeable; but adds splendour to nobility.
Antiquity,
destroys the proofs of history, and weakens credit; but renders monuments of greater value.
87.
General, Universal.
General,
implies, a great number of particulars;
universal,
every particular.
The government of princes, has no object in view, but, the
general
good. The providence of God, is
universal.
An orator speaks, in
general,
when he makes no particular application. Knowledge is
universal,
when it knows every thing.
Christianity is,
generally,
known and believed; but, not
universally.
88.
Word, Term, Expression,
Nothing is more common, than an indiscriminate use of these words; and yet none differ more among themselves. A
word,
is a single part of speech; is general, and determined by use:
Term,
is a particular cast of language; owes its formation to the subject, and its excellence, to its suitableness.
Expression,
is a certain mode of speech; rises from thought, and is, more or less, beautiful, according to its particular turn.
The purity of language, depends upon its
words;
the precision, upon its
terms;
and brilliancy, upon its
expressions.
Elaborate discourses, require the
words,
to be, truly, English; the
terms,
proper; and the
expressions
noble.
A
word,
which has escaped us, undesignedly, sometimes, has been attended with fatal consequences.
Terms
of art, are now, pretty generally, known; however, they appear with little grace, except, in the mouths of the professors of those arts. Starched or far-fetched
expressions,
carry with them, an air of pedantry.
89.
Pile, Heap,
These words, equally, signify a quantity of things together, one upon another; with this difference, that
pile,
rather means, things put up, regularly; whereas,
heap,
implies no other order in the arrangement, than what rises from chance. As, a
pile
of wood; a
heap
of rubbish.
We say, a
pile
of bricks; when they are, the materials, prepared for building; and a
heap
of bricks, when they are, the remains of a fallen edifice.
90.
Departure, Death, Decease.
Departure,
is a stile, more refined, and carries with it, an idea of the passage, from one life, to another;
death,
more common, and signifies, precisely, extinction of life;
decease,
more studied, is a term somewhat bordering upon the law, and implies, the refuge of mortality. The second, of these words, is made use of, with respect to all sorts of animals; the other two, to man only.
A glorious
departure,
is preferable to a shameful life.
Death,
is the common lot of all things living. Succession, does not take place, 'till the moment of
decease.
Departure
presents nothing horrid to the imagination, it indicates something agreeable, in eternity:
decease,
conveys, only, an idea of trouble, in being separated from things, we are much attached to: but
death,
presents something dreadful and affrighting.
91.
Value, Worth.
Value,
rises from the intrinsic goodness of things;
worth
from the estimation, of them.
Of two things, the best, is the most
valuable;
and that
worth
most, that bears the greatest price.
92.
Valley, Bottom, Vale, Dale.
Of these four words,
valley,
implies, a narrow space, situated between two hills;
bottom,
a like space, but, quaggy and disagreeable.
Vale,
signifies, a space, more extended: whereas,
dale,
means, rather, low lands.
The words,
dale
and
vale,
are, oftener, found in poetry;
valley
and
bottom,
in prose.
Valleys
are, for the most part, winding, and, as they receive water from the hills on each side, are, generally, converted into meads. He, whose house stands in a
bottom,
cannot live on a more unhealthy spot. A fine
vale,
with beautiful enclosures, bounded by rising woods, is a delightful prospect.
Dales,
are much easier to be ploughed, than hilly lands.
93.
Head, Chief.
The word
head,
is reckoned synonymous only, to
chief,
when used in a figurative sense; but, even then, it requires a different application.
Head,
agrees best, with respect to arrangement:
chief,
with regard to subordination. Thus, we say, the
head
of a batallion, or, a ship; the
chief
of a party, or, an undertaking.
A commander in
chief,
is generally, at the
head
of his troops.
94.
Impediment, Obstacle, Obstruction.
There seems to be a gradation in these words. The
impediment,
stays; the
obstacle
resists; the
obstruction,
puts an entire stop to.
We say, remove the
impediment;
surmount the
obstacle;
take away or vanquish the
obstruction.
Even small
impediments,
sometimes, prove such
obstacles,
as
obstruct
our best endeavours.
The word,
impediment,
seems to express something, rising from the nature and proper circumstances of what we are about; that, of
obstacle,
something, from a foreign cause; that of
obstruction,
something, proceeding from a superior force.
Every temptation, may be said, to
impede
our resolutions to virtue. The eloquence of Demosthenes, was the greatest
obstacle,
that Philip of Macedon found, in all his political undertakings, and which he could never surmount, but by force of arms. Nearness of kin, is an
obstruction
to marriage, which the laws have made, and which, those laws, only, can take away.
95.
Learning, Literature, Erudition.
Of all order of words, there does not appear a more regular climax than in the above three; which seems to be compleated, by the word, KNOWLEDGE; but as that, has never been accounted synonymous with these, I shall take no notice of it, here.
Learning,
implies, simply, that knowledge, which we acquire, by our common study at school.
Literature,
denotes, polite learning, or, an acquaintance with the BELLES LETTRES, and is rather, practical: but
erudition,
signifies, great depth of knowledge, with a particular relation to that, which is speculative.
Without some degree of
learning,
'tis impossible to pass well, through the world. There was a time, when the nobility piqued themselves, on being men of
literature.
A taste for
erudition,
will furnish infinite amusement, for a tranquil and retired life.
96. To
Inquire, Interrogate, Ask.
We
inquire,
we
interrogate,
we
ask,
in order to know; but the verb,
inquire,
implies, curiosity; that, of
interrogate,
authority; that of
ask,
something, more, civil and respectful.
The words
inquire,
and
interrogate,
make sense, by themselves; but, to use the word
ask,
with propriety, we must add the matter to it; that is, to make the sense perfect, we must mention the thing we
ask.
'Tis the business of a spy, to make
enquiries.
Criminals are
interrogated
by the judge. The soldier
asks
orders from the commanding officer.
97. To
Shun, Avoid, Fly.
We
shun,
those persons, whom we would not see, or by whom, we would not be seen. We
avoid,
doing things, that are disagreeable to us. We
fly,
both persons and things, which we fear and dread.
In the words,
shun
and
avoid,
which seem to have the nearest affinity to each other; there is this standing difference, that, the word,
shun,
is generally, applied to persons; that, of
avoid,
to things.
In order to
fly,
we turn to the opposite side, and get quick away, to prevent being taken; in order to
shun,
we take another road, getting slily away, to
avoid
being seen, or to escape a trap; in order to
avoid,
we use some extraordinary means.
We
shun
troublesome company. We
avoid
running into excess. We
fly
those, who pursue us.
Knowlege of the world, makes us
shun.
Prudence makes us
avoid.
Fear, makes us
fly.
The best remedy against the plague, is to
fly
far from the place where it is. The surest method of preserving our innocence, is to
shun
bad company. It is an act of the greatest weakness, not to
avoid
doing those things, which are detrimental to our interest.
98.
Severity, Rigour.
Severity,
shews itself, chiefly, in the manner of thinking and judging; it condemns readily and admits of no excuse.
Rigour,
is seen, particularly, in the manner of punishing; it pardons nothing, nor lightens the stroke.
False-devotees are
severe,
only, to others, whom, they are ever eager to condemn; and are always, applauding their own actions.
Rigour,
can never be justifiable, but, at those times, when example is of the utmost consequence; yet, even then, some sort of allowance should be made for human frailty.
99. To
Succour, Help,
To
Assist, Relieve.
We make use of the word,
succour,
in danger;
help,
in labour;
assist,
in want;
relieve,
in distress. The first, springs from a motive of generosity; the second, from good nature; the third, from humanity; the fourth, from compassion.
We give
succour,
in battle; we
help,
when we carry part of another's burden; we
assist,
the poor; and
relieve,
the afflicted.
The policy of states has found it necessary to
succour
each other, when the power of any one of them, is gaining too great a head. Very extraordinary things have been done, by the joint
help
of numbers. Many a parent, has beggar'd himself, in advancing the fortune of his child, tis therefore, the indispensable duty of that child, to
assist
his father, to the utmost of his power. The truly compassionate man, receives, as much inward satisfaction in
relieving
the distressed, as he communicates.
100.
Always, Continually, Perpetually.
That which we do,
always,
we do, at all times, and on all occasions; that, which is done,
continually,
is done, without interruption, or intermission, but, for a time limited; whereas, what is done,
perpetually,
is done, also, without intermission, and, without any regard to time.
We should,
always,
prefer our duty to our pleasure. It is impossible to be,
continually,
at work. The heavenly bodies are,
perpetually,
in motion.
To please in company, we should,
always,
talk well, but not,
continually.
The longitude may be discovered by
perpetual
motion.
101.
Diversity, Variety.
Diversity,
supposes a change, which taste is always in search of; in order to discover some novelty that may enliven and delight it:
variety,
supposes a plurality of things, differing from each other in likeness, which cheers the imagination, apt to be cloyed with too great a uniformity.
Without some
diversity,
life would be, altogether, insipid. Nature has thrown infinite
variety
among the smallest objects; which, if we cannot perceive, is owing to a defect of light.
An agreeable
diversity
of colours, will give as much pleasure to the eye, as harmonious sounds to the ear.
Variety
of amusements, insensibly, lead us into a dissipation.
102.
Difference, Dispute, Quarrel,
Opposition of interests, causes
differences.
Contrariety of opinions, produces
disputes.
Harshness of dispositions, is the source of
quarrels.
We make up, the
difference.
We end, the
dispute.
We appease, the
quarrel.
Envy and covetousness, make, sometimes, great
differences
for trifles. Prejudice and want of attention to what is said, commonly, prolong
disputes. Quarrels,
for the most part, proceed more from disposition, than animosity.
103.
Ill, Sick.
These two words, are considered, only, as synonymous, when they imply, afflicted with disease; but, as indiscriminately, as they may be used, even in that sense, still, they convey different ideas, marking different degrees of illness. The word
ill,
in my opinion, is used, with most propriety, when health is the least impaired; that of
sick,
when the body is greatly diseased. Thus we say, when we find a heaviness upon the spirits, or, a want of appetite: that we are
ill;
but when the whole frame of any one is disordered, we, naturally, say, he is
sick.
When we apply either of these words to ourselves, they carry very different meanings; thus, I am
ill,
is general, and implies, disordered, in any part of the body; whereas, I am
sick,
is particular, and means, disordered, in the stomach.
There is, yet, a further distinction between them;
Ill,
is most applicable, when in pain only;
sick,
when diseased; thus, we say, he is
ill
of the gout; but,
sick,
of a fever.
104.
Disease, Distemper, Sickness.
Disease
and
distemper,
imply, particular disorders, with this difference, that,
disease
is more applicable to man;
distemper,
to brutes; whereas,
sickness,
is more general, and may be applied to either.
Diseases,
such as the plague, fevers, &c. are, sometimes, so epidemical, as to lay waste more, than the sword.
Distempers,
among cattle, are, generally, infectious. Divine displeasure hath, often, shewn itself, by a general
sickness,
among men and beasts.
Both
diseases
and
distempers,
when, become universal, are
sicknesses,
so severe, as draw the joint prayers of a people, in hopes, to avert them.
105.
Weary, Tired, Fatigued.
It is the continuation of the same thing, that either,
wearies,
or
tires,
with this difference, that,
weary,
implies, a less degree;
tired,
a greater; but it is labour that
fatigues.
We grow
weary,
or
tired
with standing. We are
fatigued
with work.
When we are
weary
of a thing, to complete it, we lack spirits; when,
tired,
we are, totally, unable; when
fatigued,
we want strength to go through it, as we would.
Weariness,
proceeds, sometimes, from an unwillingness, in what we undertake; we are, frequently,
tired,
through disposition of body, and slow circulation of blood; but,
fatigue,
is, always, the consequence of much action; it supposes excess of work, with respect, either to difficulty or length of time.
In a figurative sense, a petitioner grows
weary,
through his impatience;
tired,
thro' his perseverance; and
fatigued,
through his importunities.
We are
weary,
with waiting;
tired,
with ill-success; and
fatigued
with pursuing.
Thus, may we be
weary,
and not
tired; tired,
yet, not
fatigued.
106.
Light, Brightness, Splendor.
Light,
is, the origin or commencement of
brightness; splendor,
is,
brightness
in perfection.
The intention of
light,
is, only, to make objects visible, that, of
brightness,
to make them, clearly, distinguishable and known:
splendor,
shews them, to the greatest degree of perfection.
It is
light
at day-break;
bright,
in the morning;
splendid,
at noon.
We attribute
light,
to the stars;
brightness,
to the moon; and
splendor,
to the sun.
107.
Lustre, Brilliancy, Radiancy.
These three words, as the last, rise, gradually, one upon another, and mark the different degrees of the effect of light.
Lustre,
seems to be possessed of polish, only;
brilliancy,
of light; but,
radiancy,
of fire.
Lustre,
shines, only;
brilliancy,
dazzles; but,
radiancy,
glares.
We, seldom, make use of the word
lustre,
but, in the literal sense; whereas, we, frequently, use that, of
radiancy,
and, much more often, that, of
brilliancy,
in the figurative. Considered then, in this sense, it appears to me, that, it is the force of truth, the energy of language, and the newness of the thoughts, that give
radiancy,
to a discourse; whereas,
brilliancy,
rises from the beautiful turns and lively touches of expression: and that, it is the choice of words, the agreement of terms, and the arrangement of phrases, that give a
lustre,
to what is said.
108.
Wisdom, Prudence.
Wisdom,
makes us act and speak, properly;
prudence,
prevents our speaking, or acting, improperly. The first, in order to attain its ends, searches out the best paths to follow: the second, that it may not miss its aim, tries, to discover the bad ways, in order to avoid them.
Wisdom,
is more knowing;
prudence,
more wary.
The
wise
man, makes use of those means, that are most proper for his purpose; he conducts himself, by the light of reason. The
prudent,
man, takes those ways, he thinks most sure; he does not venture, into places unknown.
An ancient writer, has said, that, it is a mark of
wisdom,
not to talk on any subject, but what, we are thorough masters of, especially, if we would be esteemed: we, may add to this maxim, that, it is a piece of
prudence,
not to bring a disagreeable subject on the tapis, particularly, if we are desirous of being beloved.
109. To
Find, Meet with.
We
find,
things, unknown, or, which we sought after. We
meet with,
things, that are in our way, or, which present themselves to us, unsought for.
The unfortunate,
find,
always, some resource, in their misfortunes. People, who readily unite themselves with all the world, are liable to
meet with
bad company.
110.
Union, Joining.
Union,
relates, particularly, to two different things, which agree together.
Joining,
respects properly two distant things, which draw near together, one after the other.
The word,
union,
carrys with it an idea of agreement, and fitness: that, of
joining,
seems to suppose, some kind of motion.
We say, the
union,
of colours; and the
joining,
of armies: the
union,
of two neighbours; and the
joining,
of two rivers.
That, which is not
united,
is divided: that which is not
joined,
is separated.
We
unite,
in order to form a society. We
join,
for the sake of company.
Union,
is, often, used, in a figurative sense; but
joining,
only, in the literal.
Union,
is the support of families, and the power of states. The
joining
of many streams, forms great rivers.
111.
Situation, Condition, State.
The words,
situation
and
condition,
imply, something accidental, and transitory; with this difference, that
situation,
respects outward circumstances;
condition,
those, within the matter referred to; whereas, that of
state,
implies, something, more habitual, and lasting.
We, generally, use the word,
situation,
as relative, to affairs, rank or fortune;
condition,
with respect, to the nature, quality or property of a thing; and that, of
state,
applying it to health, or, our well or ill-being.
We say, our
situation
is bad; when we are surrounded with difficulties: that a building is in bad
condition;
when out of repair; and, that some persons enjoy but an indifferent
state
of health.
An ill-
state
of health, added to a bad
situation
of affairs, is a
condition,
into which, every man must, naturally, dread the falling.
Such is the
condition,
and vicissitude of human life, that, the most prudent men, have, often, found themselves in perplexing
situations;
and from a
state
of happiness, have, as it were, through the perverseness of fortune, fallen into one most wretched and deplorable.
112.
Of Fashion, Of Quality.
As synonymous, as these expressions may be, in the mouths of those, who use them; they, still, imply particular characters, in their right signification, when we are obliged, on certain occasions, to express ourselves properly. The last of these expressions, rises upon the first, and signifies the nobility; whereas, by the other, is, only, understood the gentry.
The pride and folly of the world is grown to so great a pitch, that persons in trade, are, continually, apeing people of
of-fashion;
and those,
of-fashion,
people
ofquality.
113.
Notes, Remarks, Observations.
Notes,
imply, a shortness and precision:
remarks,
a choice and distinction:
observations,
something critical and far-fetched.
Notes,
are, often, necessary:
remarks,
are, sometimes, useful:
observations,
should be, always, learned.
Change of manners and customs, for the most part, render authors in want of
notes.
There are as good
remarks,
perhaps, to be made upon the moderns, as upon the ancients. Historical
observations,
make antiquity more known.
114. To
Take, Receive, Accept.
We
take,
what, is given us. We
receive,
what, is sent us. We
accept,
what, is offered us.
We
take,
money; we
receive,
favours; we
accept,
services.
To
accept,
implys, always, consent and approbation; to
receive,
does not; to
take,
excludes, only, refusal.
No man should ever
take
more, than his due. We should, always, acknowledge those civilities we have
received.
What, we have once
accepted,
should, never afterwards be rejected.
115.
Sentiment, Opinion, Thought.
These words are all in use, when the bare expression, only, of ideas, is in question. In this fense,
sentiment,
is more certain; it is a belief, raised by solid or apparent reasons;
opinion,
is more doubtful; it is a judgement, built on some foundation:
Thought,
is still less certain; springing, only, from conjecture.
The word
sentiment,
is used, with more propriety, when the subject, is on taste. That, Homer is an excellent poet, is the
sentiment,
of every man of learning. The word
opinion,
agrees best, when talking of science. It is the general
opinion,
that the sun, is the centre of the world. The word
thought,
is, more particularly, in use, when we are judging of the event of things or, the actions of men. Politicians have long
thought,
that, the Moscovians would find a greater advantage from Asia, than from Europe.
Sentiments,
are, in some measure, guided, by the influence of the heart; we, often, find them in favour of those persons we love.
Opinions,
are frequently, owing to prejudice; it is common for scholars, to have good ones for their masters.
Thoughts,
rise, greatly, from imagination; they are, often, chimerical.
116.
Resolution, Courage, Valour, Bravery, Intrepidity.
Resolution,
either banishes fear or surmounts it; it will not admit a falling back, but is staunch on all occasions.
Courage,
is impatient to attack; it undertakes boldly, and is not lessened by difficulty.
Valour,
acts with vigour; it gives no way to resistance, but, pursues its enterprize, in spite of opposition.
Bravery,
knows no fear; it runs nobly into danger, and prefers honour to life itself.
Intrepidity,
encounters the greatest perils with the utmost coolness; and dares, even present, death.
The three first of these words, seem more relative to action, than the two last; and the two last, seem to imply, a greater fearfulness of danger, than the three first.
Resolution,
supports us in action.
Courage,
makes us advance.
Valour,
makes us execute. Through
bravery,
we expose ourselves to danger. We would sacrifice ourselves through
intrepidity.
Resolution,
should never desert us:
courage,
should, always, determine us to do right:
valour,
would never make us despise the enemy:
bravery,
should not pride itself in opposition: nor, should
intrepidity,
shew itself, but, in cases of duty or necessity.
117.
Angry, In a Passion, Passionate.
An impatient agitation, or, rising of the blood, against any one, who has offended us, is the common import of the two first, of these terms: The word,
angry,
implies, a passion more internal and lasting; whereas the expression,
in a passion,
carries in its idea, a sudden, external gust of anger; short, but violent.
Anger,
shall, sometimes, brood in the breast, for years; till at last it becomes, as it were, fixed and settled; sometimes, it will dissemble, for a long while together; but, often, finds it extremely difficult to pardon: On the contrary, it is the general characteristic of those, who are
in a passion,
to forgive, as soon as it subsides; which may, perhaps, be the next quarter of an hour; besides, the man,
in a passion,
cannot dissemble; his violence of
anger,
must have vent; when that's obtained, he is as cool as before: indeed, his
passion,
will now and then, settle into confirmed
anger,
but when that is the case, it is, generally, owing to repeated offences.
With respect to the word,
passionate,
there is a wide difference, between the man
in a passion,
and the
passionate
man; the one, being extraordinary, the other, ordinary.
Few men, for example, can avoid being
in a passion,
when, they are, greatly, offended; but
passionate
people, are heated, on the most trifling occasions.
118.
Hasty, Passionate.
According to my conception, it appears, that
hasty,
relates, more, to action or blows; and that,
passionate,
goes seldom farther, than words.
A
hasty
man, is apt to lift his hand; it is, generally, with him, a word and a blow. A
passionate
man, will vent his anger in words, only.
We should be upon our guard, when, with
hasty
people; and have patience, with the
passionate.
119.
Strong, Robust, Stout, Sturdy.
Strength,
is, chiefly, owing to the construction of the muscles. A little man is, often,
stronger,
than a greater.
Robustness,
carries with it, an idea of lustiness, is less subject to infirmities, and, much owing to constitution. A short man, may be
robust.
By
stout,
we understand tall and strongmade. A little man, tho' never so
strong,
cannot be called,
stout.
By
sturdy,
we mean
stout,
with a degree of hardiness.
Strength,
gives a man an advantage over his enemies;
robustness,
lends him, an air of dignity and authority;
stoutness,
makes him, admired;
sturdiness,
is accompanied, with an air of meanness.
120.
Complaisant, Polite, Well-bred.
Complaisance,
rises from the respect we shew those, whom we meet; is, sometimes, sincere, sometimes, not;
politeness,
from the flattering methods, we make use of in our behaviour and conversation; and is, generally, insincere; but, to be
well-bred,
is to shew the same honours, always, with sincerity.
Complaisance,
is the characteristic of the lover;
politeness,
of the courtier; but, to be
well-bred,
denotes, the gentleman.
We should be
complaisant,
without importunity; and
polite,
without insipidity. The distinguishing mark of a
well-bred
man, is, the constant care he takes, never to disgust or offend.
121.
Hump-backed, Crocked, Deformed.
The true meaning of the word,
humpbacked,
is, having a rising, upon the back, owing either to
crookedness,
or some other cause, and may be either natural or accidental: tho' the words,
crooked
and
deformed,
convey other ideas, still nothing is more common, than to find them, frequently, in use to express the same as
hump-backed.
By
crookedness,
is understood, any deviation from natural straitness.
Deformity,
implies, any part of the body being imperfect or unnatural. Thus, a man is
crooked,
if any ways, twisted or bent from the natural shape; and
deformed,
if he has an eye, a finger, or, a toe, too little, or, too much. We may be
hump-backed,
or,
crooked,
by a fall, or, some other accident; but
deformed,
we cannot be, otherwise, than by a defect or exuberance in nature.
A man may be
deformed,
and not
crooked; crooked,
yet, not
hump backed.
122.
Perfect, Finished, Complete.
Perfection,
regards, properly, the beauty, which rises from the design and construction of the work;
finishing,
from the workmanship and hand, of the workman.
Completion,
depends upon the want of nothing; but, on the work's having every thing, it should have. The first, excludes all sorts of defect. The second, shews a particular care and attention, to the minutest article. The third, respects more, the totality of parts.
We may, easily, make a thing
complete;
and with much pains,
finish
it; but, after all, it may not be
perfect.
123.
Misfortune, Disaster, Calamity.
Each, of these words, denotes, a sad event; but, that, of
misfortune,
is applied to casualties, and, outward circumstances, things detached from us.
Disaster,
respects, properly, personal accidents.
Calamity,
implies, something, more general.
It is a
misfortune,
to lose our money or our friend. It is a
disaster,
to fall or be wounded. It is a
calamity,
to find ourselves, suddenly, disgraced and ruined in the world.
We say, a great
misfortune;
a shocking
disaster;
and a dreadful
calamity.
Misfortunes,
will happen to the best of men. We bring
disasters,
frequently, upon ourselves, thro' want of proper care.
Calamities,
are, often, sent by heaven, upon the wicked, to rouse them, from their sinful lethargy.
124. To
Consent, Acquiesce, Agree.
We
consent,
to the will of others, by permitting. We
acquiesce,
in what is proposed, by conforming. We
agree,
to what is said, by approving.
We, naturally, oppose, what, we do not
consent
to; discourage, what, we will not
acquiesce
in; and, dispute, what, we cannot
agree
to.
It appears to me, that, the word,
consent,
supposes some authority, in the person
consenting;
that, of
acquiesce,
some submission, in the person
acquiescing;
and that, the word
agree,
denotes, some aversion to dispute.
Parents,
consent,
to the marriage of their children. Parties,
acquiesce,
in the decree of a judge. Well-bred persons,
agree,
almost, to every thing.
125.
Management, Direction, Administration, Conduct, Government.
Management,
respects, only, private things, trusted to the care of some one, to employ for the profit of another, and, to whom, he is to render an account; as that of a clerk, to his master.
Direction,
relates to certain affairs, where, there is a distribution, either of money, office or whatever else, is committed to the care of another, to preserve necessary order.
Administration,
refers to objects of greater consequence, such, as those of justice, or, the finances of a state; it supposes a pre-eminence of employ, which gives power, credit, and, a kind of liberty, in the department, the person is engaged in.
Conduct,
points out some knowledge and ability, with respect to things; and, a subordination, with regard to persons.
Government,
results from authority and dependance; it indicates a superiority of office, with a particular relation, to policy.
Whosoever has the
management
of any one's concerns in trust; should be as attentive and as careful, as if they were his own. He, who undertakes the
direction
of public charities; should divest himself of all prejudice and partiality. A judge ought to be wisely circumspect in the
administration
of justice; and, a prime minister intently wary, in the
administration
of public affairs. No one thing should be committed to the
conduct
of another, unless, we are well perswaded, he has abilities, adequate to the task; and will act in conformity, to the intentions of him, whose business he undertakes. The man, who, thro' favour of his prince, is offered the helm of
government;
should, seriously, reflect on the arduous office; and not suffer his ambition, to get the better of his discretion.
126.
Affront, Insult, Abuse,
Affront,
is an arrow of reproach and contempt, shot in public; it piques and mortifies those, who have any sense of honour.
Insult,
is an attack, made with insolence; it is, usually, repelled with spirit. Both
affronts
and
insults,
may be given without words; but,
abuse
results, chiefly, from scurrilous language.
Affronts,
are, often, given through the childish itch of revenge.
Insults,
are, too frequently the offspring of pride. We seldom, if ever, hear
abuse,
in the mouth of a well-bred man.
Happy is that person, that can put up
affronts,
with composure; bear
insults,
with calmness; and, turn a deaf ear, to
abuse.
127.
To, In order, to.
These terms are synonymous in that sense, where, they signify, doing one thing, in view of another; but the word,
to,
denotes, a nearer view; the expression,
In order, to,
one, farther off.
We get introduced to a prince,
to
make our court: we make our court to him,
in order, to
obtain his favours.
The word,
to,
seems to agree best, when what we do, in view of some other thing, is, almost, certain to take effect. The expression,
in order, to,
appears to be used, with most propriety, when the thing we have in view, may not be the immediate consequence.
We fire cannon, against a besieged place,
to
make a breach, and
in order, to
take it, by assault, or, oblige the enemy to surrender.
To,
respects, more particularly, an effect, which ought to be produced.
In order, to,
regards, properly, an aim, which we would obtain.
Young women, at a certain age, do all they can
to
please,
in order, to
procure themselves, husbands.
128.
Outside, Appearance.
In the literal sense; it is, the walls, the ditches, the courts, the gardens, the avenues that forms the
outside
of a castle; but it is, the figures, the grandeur, the situation, and, the architecture, that determines the
appearance:
the
outside,
being the external part of a thing; the
appearance,
the effect, which a view of that thing produces, or the idea, we form of it, by that view.
In the figurative sense;
outside,
is, oftner, applied to our manners, and, our way of living:
appearance,
seems to be more in use, with respect to our actions and our conduct.
A brilliant
outside,
is no certain proof, of a good fortune. Going, frequently, to church, is an
appearance,
that can determine little, with regard to virtue.
129.
Vision, Apparition.
A
vision,
passes, inwardly, in the mind; and, is supposed to be, only, an action of the imagination. An
apparition,
strikes the senses, outwardly, and, is supposed to be, an object from without.
Joseph was warned by a
vision,
to fly into Egypt, with his family. Mary Magdelen was informed of the resurrection of our Saviour, by an
apparition.
Feverish persons, often, think they see
visions.
Timid and credulous people, sometimes, take trees or posts, for
apparitions;
and, frequently, objects of their own imagination.
130. To
See, Perceive.
Objects, that have some duration, or, that shew themselves, are
seen;
those, that pass by quickly, or, are hid, in some measure, from the eye, are, only,
perceived.
We
see
the face, and, by that,
perceive
the disposition of the heart.
In a crowded court, those, who stand forward, are
seen,
by the prince; while others, behind, are scarcely
perceived.
131. To
Fear,
be
Apprehensive,
To
Dread,
be
Afraid.
We
fear,
an ill; through a natural aversion to it, and, from a sense, that it may happen to us: we are
apprehensive,
of losing a benefit; through an eager desire to obtain it, and, from a conviction that we never may: we
dread,
our adversary; through sentiments of esteem, when we know him our superior: we are
afraid
of danger; through a timid disposition.
Want of courage, makes us
fear:
Doubt of success, makes us
apprehensive.
Distrust of strength, makes us
dread.
Imagination itself, will, often, make us
afraid.
Common people
fear
death, more than any thing: the Epicureans were, much more, in
fear
of pain; but gentlemen, are of opinion, they ought to fear nothing, so much as infamy. The more, ardently, we wish for a thing, the more we
apprehend
the losing of it. Whatever merit, an author may flatter himself that he has, he should always
dread
the judgment of the public. Women, who are
afraid
of nothing, but losing their reputation; do honour to their sex.
132. To
Teach, Learn, Instruct.
To
teach,
is, only, to give lessons: to
learn,
is, to give lessons, with success: both which words, relate more to those things, that are proper to cultivate the mind, and, form a good education; for, which reason, we use them with propriety, when the arts and sciences, are in question. To
instruct,
has a greater relation, to that, which is useful, in the conduct of life and success of affairs; it is, therefore, in its proper place, when speaking of any thing, that concerns either our duty, or, our interest.
Professors
teach,
in public schools, those, who come to hear them. The historian
learns,
posterity, the events of his times. A father
instructs,
his children, how they ought to live in the world.
It requires great knowledge, to
teach
method and plainness, to
learn
others; experience and abilities, to
instruct.
Many persons attempt to
teach,
what, they have occasion to study themselves. Some will undertake to
learn
others, what, they, themselves, are, almost ignorant of. Very few, are capable of
instructing.
133.
Gentle, Tame.
Gentle
animals, are, naturally so;
tame
ones, are so, partly by the art and industry of man.
The dog, the ox, and, the horse, are
gentle
animals; the bear, and, the lion, are sometimes,
tame.
134. To
Bind, Tie.
We
bind,
to prevent the limbs moving, or, the parts of a thing separating; we
tie,
to stop a thing, or, prevent its going any farther.
We
bind
the feet and hands of a criminal; and, we
tie
him to a stake.
In the figurative sense, a man is
bound,
when he is not at liberty to act; and, he is
tied,
when he cannot change his party, or, quit it.
Authority and power
bind:
interest and love
tie.
We do not think ourselves
bound,
when we see not our bonds; and, we do not imagine ourselves
tied,
when we have no occasion to use our liberty.
135. To
Hope. Expect.
The first of these words has, for its object, success in itself, and denotes, a trust, born up by some encouragement. The second, regards, particularly, the happy moment of event, and intimates, a certainty of its arriving; we
hope,
to obtain things: we
expect,
their coming.
We should always
hope,
for the indulgence of heaven; and,
expect,
without murmuring, the hour of Providence.
What we
hope
for, seems to be more a favour or a kindness; what we
expect,
more a duty or obligation. Thus, we
hope,
for favourable answers to our demands; and, we
expect,
such as are agreeable to our propositions.
I
hope,
my work will meet with the taste of the public; and, I
expect,
an equitable sentence.
136.
Weight, Influence, Sway.
Taking these words in the sense, of having power over the minds of others;
weight,
implies, prevalence, tho' small;
influence,
seems to have more force;
sway,
is more absolute.
Superiority of rank and reason, gives
weight;
it is commonly by persuasion, that it acts. Attachment to persons contributes much to the
influence,
they have over us; it is by sollicitation, it prevails. The art of finding out and taking advantage of the weakness of men, forms the
sway,
we bear over them; 'tis by watching their motion, that we succeed.
The
weight
we have with others, proceeds, always, from some worth, in ourselves, either of mind, birth or fortune.
Influence
is owing to some tye, either of heart or interest.
Sway,
rises from an ascendency, arrogated by art, or, ceded to us, thro' weakness.
A person of
weight,
has succeeded, sometimes, when arguments would have no force.
Influence,
on some occasions, hath wrought, almost, miracles, effecting that, which money could not bring to bear.
Sway,
is a wonderful operator on weak minds: procuring that, through art, which no other thing can, possibly, obtain.
What perverseness then, can possibly withstand a man of some
weight
in himself; whose
influence
is great, and, who knows how to bear a proper
sway.
137.
Authority, Power, Dominion,
We find in the word,
authority,
sufficient energy to make us perceive a right, either of civil or politic administration. There is in the word,
power,
a particular relation to the subordinate execution of superior orders. The word,
dominion,
carries with it, an idea of empire.
It is the law, which gives
authority;
it deriving all its might, from thence.
Power,
is invested in delegates, those, to whom the execution of the laws is entrusted, and is, consequently, in subordination to
authority. Dominion,
springs from the joint consent of the people, or, from the force of arms, and, is either lawful or tyrannical.
We are happy, in living under the
authority
of a Prince, who prides himself in justice; whose ministers assume no
power,
beyond what is legal; and, who makes the welfare of his subjects, the basis of his
dominion.
Authority,
if weak, is exposed to contempt; it is, equally, as dangerous, not to make use of it on proper occasions, as, even, to abuse it. A blind
power,
which acts in opposition to justice, becomes odious, and paves the way to its own ruin. A jealous
dominion,
that admits of no sharer, makes itself formidable; awakens, on that aocount, the ardor of its enemies, and, thus, ushers in its own fall.
There appears to me, particularly, in the idea of
authority,
something just and respectable; in the idea of
power,
something strong and active; and, in the idea of
domiuion,
something great and elevated.
As there is none but God, that has an unlimited
authority;
so, there is none else, who has infinite
power;
neither is there any absolute, sovereign, and independent
dominion,
than his.
Nature has established no
authority
among men, but that of fathers, over their children; all other, proceeds from positive right. The
power
of the passions, is the true spring of action, and, determines us, with respect, either to good or evil. It is not only by the disposition of human laws, that marriage places the woman under the
dominion
of the man; but, it is, also, so settled by the divine.
138.
Volume, Book.
A
volume,
may contain many
books:
A
book,
may make many
volumes.
The binding, properly, distinguishes the
volumes;
and, the division of the work, the
books.
We must not, always, judge of the knowledge of an author, by the largeness of the
volume.
Works are, sometimes, spread out into many
books,
which would be more valuable, were they reduced to one.
139. To
have a Mind, for, Long for, Wish for,
To
Hanker after, Lust after.
The last, of these expressions, is more used in theology, and supposes, always, an illicit object, forbid by the laws of God; thus, we
lust after
a woman; or, the goods of another. The others, are all, in common use, and, express our inclination to a thing, be it what it will; with the following difference between them. We,
have a mind, for,
or,
long for,
a present object; but,
have a mind,
seems attended with more knowledge and reflection;
long for,
more opinion and more taste: we
wish for
things, farther distant: we
hanker after
things, that more affect us.
Princes, sometimes,
have a mind,
to gratify their ambition, at the expence of their future welfare. Women with child, frequently,
long for
most things they see: Lazy people, often, sit down and content themselves, with
wishing for
those things, they would, presently, obtain, if diligent and assiduous. Some children will
hanker,
a long time,
after
their nurses, and, it is with the greatest difficulty, they can be brought to forget them.
140.
Gain, Profit, Lucre, Emolument.
Gain,
seems to arise from something very casual; and implies, risk and hazard; it is for this reason, the word, is in great use among gamesters and tradesmen.
Profit,
appears to be more sure; proceeding either from lands or industry. Thus, we say, the
profits
of the earth; or, the
profits
of our labour. The characteristic of
lucre,
consists in a simple relation, to the passion of interest; 'tis on this account, we say, with the greatest propriety, that man is fond of
lucre. Emolument
relates to commissions and employments; intimating, not only the salaries, but, all other perquisites.
Some persons are so particularly rigid, as to condemn all
gain,
arising from play. Many will, idly, call that
profit,
which has accrued by illicit means. It is low and sordid, to be ever led by
lucre.
We do not, always, find the greatest honour, in offices, where there is the greatest
emolument.
141.
Very, Extremely.
We are apt to use these words indifferently, one as well as the other, to express a great degree of any thing. Thus, for example, we say, in the same sense,
very
wise;
extremely
wise; notwithstanding this, there appears to me some difference between them: The word,
very,
marks an extraordinary degree; but
extremely,
a degree to admiration. Thus, we say, men are,
very,
wicked: Providence is,
extremely,
kind.
Besides this distinction, there is one more delicate, which is, that
very,
does not suit well, but in the literal and natural sense; for when we say, a man is
very
wise; we would be understod, as saying; truly wise, whereas
extremely,
may be used with elegance, in an ironical sense. We say, then, in raillery, he is,
extremely,
wise, in ceasing to pursue that, he knows not how to get at; and,
extremely,
patient, in taking a blow calmly, he has not the spirit to return.
242.
Fantastical, Whimsical, Maggotty, Fanciful,
Of these words, that of
fantistical,
implies, a rambling from true taste, thro excess of delicacy, or, an unseasonable search after something better. That of
whimsical,
means, an affectation of singularity. By
maggotty,
is understood, a great inconstancy, or, sudden change of taste.
Fanciful,
implies, a certain revolution of humour, or, a particular way of thinking.
There cannot be a more despicable creature, than the
fantastical
fop; he tricks out his charming self, in hopes of attracting the respect of mankind; but, on the contrary, meets, only, with scorn and contempt. The
whimsical
man, if his invention be fertile, is, sometimes, an object of present admiration; but, on serious reflection, is, too frequently, the subject of ridicule. A
maggotty
person, is, equally, tireforne to himself and to others; as what pleases him, one minute, shall, often, displease him, the next. He, who is
fanciful,
is far more troublesome to himself, than to others; for being led away by his wild imagination, he, fondly, believes many things to be real, which, in fact are, only, ideal.
141.
Capacity, Ability.
Capacity,
has more relation to the knowledge of things;
ability,
to their application. The one, is acquired, by study; the other, by practice.
He, who has
capacity
for a thing, is proper to undertake; he, who has
ability,
to execute.
144.
Little, Small.
The word,
little,
sometimes, signifies, only, want of bigness; and, at other times, want of greatness, in every sense; whereas that of
small,
is the opposite, only, to bigness, and, supposes some kind of length. Thus, we say, a
little
house; a
little
man; a
little
cup; a
little
globe: but, a
small
thread; a
small
line; a
small
twig.
145. To
Remark, Observe.
To
remark,
implies, taking notice, with attention, in order, to remember: to
observe,
means, rather, to watch, with examination, by way of passing our judgement.
The traveller
remarks,
that, which strikes him most; the spy,
observes
those proceedings, which he thinks of consequence.
It is the part of a general to
remark
those, of his men, who distinguish themselves in battle; and,
observe
the motions, of the enemy.
We may
observe,
in order, to
remark;
but custom will not admit of an inversion of the phrase.
Those, who
observe
the conduct of others, in order, to
remark
their faults; do it, rather, through a delight in censuring, than, a desire of correcting their own errors.
146. To
go Back, Return.
We
go back,
from a place, where we have, some considerable time, been. We
return,
to a place, we had, just before left. Thus, we say, he is
gone back
into his own country. He is
returned
home. We say, also, he is
gone back
from virtue; he has
returned
to his fault.
147.
Idea, Thought. Imagination, Notion.
The
idea,
represents the object;
thought,
considers it;
imagination,
forms it; thus worked up, it becomes a
notion.
The first, only, points; the second, examines; the third, seduces; but, the last, draws.
When in conversation, our
ideas
are just; our
thoughts,
fine; and, our
imaginations,
brilliant; we shall be sure to please: and, our
notions,
tho' singular, will, always, be respectable.
148.
Business, Affairs.
Business,
implies, an object of industry;
affairs,
an object of concern. The first, employs the hands; the second, the mind. The word,
business,
by its having no plural number, intimates a particular employ; by the singular of
affairs,
being seldom in use, in the sense before us, that word is understood to mean, a variety of transactions.
The man of much
business,
ought to have a strong constitution. He, who has many
affairs
to settle, tho' he may have a clear head, will find it difficult, to adjust them all, to his satisfaction.
He, who, continually, interferes with the
business
of others, neglecting his own
affairs,
makes himself an object of ridicule; and, merits the contempt of mankind.
149. To
Take, Choose.
When we would
take
a thing, we determine upon one, because, we cannot have all. We
choose,
by comparing things, because, we would have the best. The one, supposes a simple determination of the will; the other, a discernment of the mind.
Between two things, exactly alike, we may determine, which to
take,
when at the same time, there is no
choice.
We are sometimes constrained to
take
one thing, out of many, when we are not obliged to
choose.
We cannot use the word
take,
but, with respect to ourselves; but we
choose,
sometimes, for others.
It is a point of good-manners, when offered fruit or any other thing, where there is
choice;
to
take,
that, which comes first to hand: but, when we would present any thing of the like sort, to a stranger, it is a mark of politeness, to
choose
for him the best.
When things are at our
option,
that is, when we may
take,
which we please; we should try to make a good
choice.
Between a good course of life and a bad, there is no medium; we must either
take
the one or the other. Nothing appears more difficult to me, than the
choice
of a friend.
If, in a journey, there were, only, two roads, to
take;
the one, short, but, bad; the other, long, but, good; I should, certainly,
choose
the last.
150. To
Choose, Make choice of
The word,
choose,
is most, in its place, with respect to things, we would make use of. The expression,
make choice of,
is, more proper, when it relates to persons, we would appoint to any dignity or employ.
George, the third,
chose,
the Queen's palace, as his place of residence in town; and,
made choice of
Caesar Hawkins, to inoculate his children.
To
choose,
indicates, more particularly, a comparison made between things, in order, to know, which is best to take; to
make choice of,
marks with greater precision, the simple determination of one person preferable to another.
Princes do not, always,
choose
their ministers; neither, do they, always,
make choice of
a Talbot, for a chancellor; nor, a Marlborough, for a general.
151. To
Choose, Prefer.
We do not, always,
choose,
what, we
prefer:
but, we ever
prefer,
that, which we
choose.
To
choose,
is, to determine in favour of a thing, either on account of its merit, or, its value. To
prefer,
is, to determine in its favour, by any motive whatsoever; whether it be merit, affection, good-manners, policy, or, what not.
'Tis the judgment, that makes the
choice;
the heart, that gives the
preference.
'Tis for this reason, that we, commonly,
choose,
what, we are acquainted with; and,
prefer,
what, we love.
Prudence, sometimes, forbids our
choosing
that, which strikes the eye most. Justice will not, often, permit us to
prefer
our friends, to other people.
In
choosing
a state of life, I think there can be no harm in
preferring
that, which is most agreeable to our inclinations; as, in so doing, we should, naturally, find more satisfaction in our duty.
Choice,
is either good or bad, according to our taste, or, the knowledge we have in things.
Preference,
is, either just or unjust, as reason dictates, or, passion inspires.
Partial
preference,
is, sometimes, allowed to princes in the distribution of their honours; but, they should, always, make
choice
of the ablest men, in their appointments to public offices.
152.
Meat, Flesh.
By the word,
Meat,
is understood, any kind of food; but
flesh,
signifies, only, the natural composition of an animal. Thus, we say, that fish and vegetables are proper
meats
for Lent; and, that the
flesh
of a partridge, is very white and tender.
Grain is the
meat
of birds;
flesh,
the food of beasts.
153.
Reformation, Reform.
Reformation,
signifies, often, the action of reforming;
reform,
seldom any other than, the effect.
A general
reformation
of manners, among the people, will ever be found a very difficult and laborious task. When we have not been able to complete a thing to our satisfaction, by any sort of amendment, we have, often, brought it to bear, by a thorough
reform.
154.
Smooth, Level.
That, which is not rough, is
smooth.
That, which is free from either hollows or risings, is
level.
The
smoothest
marble is the best. A country, where there is neither hills nor valleys, is
level.
155. To
Fade, Wither.
Of these two words,
wither,
rises upthat of
fade.
A flower, which is
faded,
may recover; but that, whichis
withered,
can not.
Beauty, like a flower,
fades
through length of time; and may
wither,
suddenly, by an accident.
156.
Prerogative, Privilege.
Prerogative,
relates to honour, and personal preference; it rises principally, from subordination, or, from the relation, persons bear among themselves: whereas,
privilege,
implies, some advantage from interest or office, proceeding from the grant of a prince, or, the laws of a society.
Birth, gives
prerogatives.
Offices, give
privileges.
157.
Knowing, Discerning.
The
knowing
man, acts surely, he seldom deceives himself; yet, knowledge of life, only, is his fort. The
discerning
man, is clear-sighted and judicious, sees thro' the artifices of mankind, with half an eye, and, will not suffer himself to be deceived; his great abilities consist, in distinguishing.
The study of man, will make a person
knowing;
but, it requires great experience, and, a long attention, both to men and books, to render him
discerning.
An artful, ingenious rogue, will, sometimes, take in the
knowing,
by a novel deceit; through the fallacy of which, the
discerning
man, shall, readily, penetrate.
158.
Order, Regularity.
Each, of these words, implies, a prudent disposition of things; but, that, of
order,
relates, more, to the effect, which results from such a disposition; that, of
regularity,
more, to the power, and, to the model, that conducts that disposition.
We observe
order,
in conformance to
regularity.
The first, is the effect, of the second.
159.
Traffic, Trade, Commerce,
Traffic,
relates, more, to the exchange of merchandise;
trade,
and,
commerce,
to that, of buying and selling; with this difference, that
trade,
seems to imply the manufacturing and vending of merchandise within ourselves;
commerce,
negociating with other countries.
We
traffic,
with nations, that have not the use of money; by bartering one kind of merchandise, for another.
Trade,
is looked upon by the wisest of men, to be the support of every state; as the prosperity of a kingdom depends, in a great measure, upon its riches; and, riches, is the immediate effect of
trade.
The great and extensive
commerce,
that England holds with other nations, makes us, the glory and admiration of the world.
160.
Exchange, Truck, Barter.
The word,
exchange,
means, simply, in a general sense, the act of exchanging one thing for another, be it, what it may: the other two, are in use to denominate the particular kinds or methods of
exchange;
of which, this is the difference, that, the word,
truck,
is used, with most propriety, when speaking of serviceable things, such as are moveable; as the
trucking
of horses, trinkets, utensils, &c. Whereas,
barter,
is a more mercantile expression, and intimates the
exchange
of different commodities, by way of traffic. Thus, so little are the natives of Guinea acquainted, with the value of gold, that, they hold commerce with other nations, by
bartering
it away for glass, and, other trifling ornaments.
161.
Regard, Esteem, Veneration, Respect.
When we entertain a good opinion of a man, we are said, to
regard
him; when that
regard
increases, we call it
esteem;
we testify that
esteem,
by
veneration;
and prove it, by submission, through
respect.
We have a natural
regard
for a quiet neighbour; we
esteem
him if he studies the good of the neighbourhood; if we perceive in him any eminent qualities, we hold him in
veneration;
and, in proportion, to the rank he is in above us, either by birth or fortune, we treat him, with less or greater
respect.
Being born in the same country, claims
regard.
Civility creates
esteem.
Age and merit, render
venerable;
rank and dignity,
respectable.
162.
Retinue, Train.
Retinue,
implies, a number of followers;
train,
the same, with order. Thus, his coach was attended, with so great a
retinue,
that, there was no seeing the carriage, for dust. It was customary, in a Roman triumph, to have, always, a number of captive slaves, in the
train.
163.
Occasion, Occurrence, Conjuncture, Case, Circumstance.
Occasion,
is used, for the arrival of something new, whether it be that, which presents itself, or what, we seek; and, in a sense, as indeterminate with respect to time, as the object.
Occurrence,
is, only, in use, to express that, which happens unexpectedly, and with relation to the time present. We make use of the word,
conjuncture,
to mark a situation proceeding from a concurrence of events, whether of business or interest.
Case,
is employed to signify, the main point, with a special reference to the sort and singularity of the thing in question.
Circumstance,
carries with it no other idea, than that of something additional, accompanying another, which is principal.
We know people on particular
occasions.
We should demean ourselves, according to the
occurrence
of the times. It is, commonly, the
conjunctures,
that determines us, which side to take. It has been pretended, that there are
cases,
in which, reason would condemn, even an attention to virtue. Diversity of
circumstances,
will make the same man, think differently, upon the same subject.
164.
Uncertainty, Doubt, Suspence.
In that sense, in which, these words are accounted synonymous, they, all three, imply indetermination; but,
uncertainty
rises, when the event of things is unknown.
Doubt,
when the mind knows not how to choose. By
suspence,
is understood, an indetermined state, when the mind is held in expectation.
We are in
uncertainty,
with respect to the success of our proceedings; in
doubt,
what step to take; in
suspence,
when we are held from acting, by a delay of certainty.
Uncertainty,
requires caution;
doubt,
consideration;
suspence,
patience.
A wise man is seldom
uncertain,
as to what shall happen; he foresees future events, and prepares himself for them. When we are in
doubt,
and at a loss to determine; we should leave the matter to the decision of others. Of all states of indetermination, that of
suspence,
is the most vexatious, and the only remedy, is a quiet resignation.
165.
Right, Justice.
Right,
is the object of
justice;
and that, which is due to every one.
Justice,
is the conformity of our actions, with
right;
it is to render and secure to every one that which is his due. The first, is dictated by nature, or, established by authority, either divine or human; and is, according to circumstances, sometimes, liable to change. The second, is the rule, we should, always, follow, and, is, ever, invariable.
It is consistent with the laws of
justice,
to use the same means, in support and defence of our
rights,
as are, often, employed to attack them.
166.
Dejected, Melancholy, Low-spirited, Dull.
Dejection,
is, commonly, caused by great affliction, and is, too often, a mark of despair.
Melancholy,
is, generally, the effect of constitution; its cloudy ideas overpower and banish all that are chearful.
Lowspiritedness,
is involuntary, and, often, proceeds from a weakness of nerves: excess of joy, fatigue, bad digestion, will occasion it.
Dullness,
on the contrary, is voluntary; it arises, frequently, from discontent, disappointment, and from any other circumstance that may displease the mind.
The mind, in
dejection,
is unhappy, not having sufficient strength and reason to get the better of it.
Melancholy,
will, sometimes, wear away, by frequent diversion and dissipation. A person, subject to
low-spirits,
should pursue a regular course of life, and a uniform method of living.
Dullness
is encreased by giving way to it; it is in our power to banish it, whenever we please, and the damp it throws on every company, one would imagine, should be our greatest inducement, to do it.
The reverse of
dejection,
is joy; the reverse of
melancholy,
chearfulness; gaiety is the opposite, to
low-spiritedness;
and sprightliness, to
dullness.
167.
Piercing, Penetrating.
The word,
piercing,
implies, great strength of light, and, a stroke of the eye; that, of
penetrating,
great force of attention, and, reflexion.
A
piercing
mind, sees things, even, through the veils, that cover them; it is difficult, to conceal truth from it; it will not suffer itself, to be deceived. A mind that
penetrates,
reaches to the bottom of things, without stopping at the surface; it is not easy to deceive it, neither will it suffer itself, to be amused.
Besides the above distinction,
piercing,
seems to be executed, by a sudden glance;
penetrating,
by making way gradually.
168. To
Put, Place.
Put,
seems to have a general sense;
place,
one more limited, meaning to
put,
orderly, and, in a proper place.
We
put
columns, to support an edifice: we
place
them, with symmetry.
169.
Discernment, Judgment.
Discernment,
relates, not only, to a thing itself, but, also, to its appearances; and, is a distinguishing knowledge, that prevents the confounding of one thing, with another.
Judgment,
relates to a thing considered in itself, only in order, to investigate the truth; and, is a knowledge that determines. The first, is limited to things present; its office is to discern truth from falsehood, perfections from defects, motives from pretexts: the second, prys, even, into futurity; discovers the relation, and, consequence of things, foreseeing their effects. In short, we may say, of
discernmeut,
that, it is knowing; that, it renders our ideas, just; and, of
judgment,
that, it is wise; that, it makes our conduct, discreet.
When choice, or, determination, with respect to the goodness, or, beauty of objects, is in question, we should have recourse to those, who have
discernment.
When we would take any step of consequence, we should take the advice of such persons, as have
judgment.
Arts and sciences require
discernment;
which is, more or less nice, according to the delicacy of the understanding, or, the extent of knowledge. Government, and, the policy of states demand
judgment;
which is, more or less, sure, according to the force of reason, and, the length of experience.
170.
Satisfied, Contented.
We are
satisfied,
when, we have obtained, what we wished for: We are
contented,
when, we wish not for any more.
It happens, often, that, when, well
satisfied,
we are not the more
content.
Possession will, always, prove
satisfactory;
but it is the true enjoyment, only, of what we possess, that can make us
content.
171.
Tale, Novel, Romance, Story.
Each, of these words, implies, a small history, or, an entertaining relation of adventures: the three first, are supposed to be fabulous, and, made public; whereas, the last, may be either true, or, feigned, and told either in print, or, by word of mouth; but, as they carry ideas peculiar to themselves, it is my business, to point them out: by the word,
tale,
then, is meant, a short, but dressed-up narrative of some single adventure; that, of
novel,
signifies, an amusing history, made up of many adventures, and, carried on through one, or, more volumes. By
romance,
is understood, a collection of wild adventures, in love and war.
Tales,
ought to be well related;
novels,
well invented;
romances,
well carried on;
stories,
well told.
Tales,
if attended with good morals, are not, only, amusing, but, instructive.
Novels,
are of no other use, than to entertain; they waste the time, without making the least improvement.
Romances
spoil the taste of young people, who, by an attention to them, are apt to prefer the marvellous, to the natural and simple truth. A droll
story,
told with humour, is a great enlivener of company.
172.
Continuance, Continuation,
Continuance,
relates to duration;
continuation,
to extent.
We should study a conscientious discharge of our duty, during our
continuance
in any office. The several books, contained in the volume of Paradise Lost, are
continuations,
of the same subject.
173.
Continual, Continued.
There may be an interruption in that, which is
continual;
but that, which is
continued,
will not admit of it. So that the first of these words, denotes properly, the length of duration, although, there may be intervals, and, different renewals; and, the second, marks simply, the unity of that duration, independent either of length, or, shortness of the time; it is, for this reason, we say, a
continual
noise;
continual
rains; but, a
continued
stream; and, in music, a
continued
base.
Continual
interruptions will make us weary of the best undertakings. In countries, situated near the poles, there is, for the space of five or six months together, one
continued
darkness, insomuch, that the inhabitants, during that time, are obliged to leave the place.
174. To
Bid, Order.
The first, of these, is extremely general, the other more limited. To
bid,
intimates, direction to perform, whether the person directing, has any authority for so doing, or, not. To
order,
implies, the exercise of authority.
Some people are so very officious, that they are, always, ready to do, what they are
bid,
whether the thing be right or wrong, or, the person
bidding,
be impowered, to
order
them, or, not.
175.
Yet, In the mean while, However, Nevertheless.
Yet,
seems, to have more force and energy; it assures, with firmness, in spite of every opposition.
In the mean while,
is less absolute, it affirms, only, against contrary appearances.
However,
distinguishes two things, which seem opposite; supporting one without hurting the other.
Nevertheless,
affirms a thing, by exception; giving us to understand, that it does not occur, but, at the time, we are speaking.
Though the whole earth is in arms against truth,
yet,
it does not prevent its triumphing. Some parents are very strict, with respect to the morals of their children;
in the mean while,
will indulge themselves, in every thing, their own heart can wish. Addison was a wretched speaker,
however,
he was an excellent author. Churchill, every one knows, was a bad liver;
nevertheless,
he was of some service to his country, by ridiculing vice, and lashing venality.
176.
Excellency, Excellence.
Notwithstanding these words are, evidently, the same,
excellence,
being no other than
excellencie,
contracted, or, the redundant syllable, general in old writing, taken away; yet, custom seems to have applied
excellency,
to express the title of a govenour, or, that of an ambassador, from one prince, to another, whereas, by
excellence,
is understood, the state of abounding in any good quality.
177.
Pride, Arrogance, Vanity, Presumption, Haughtiness.
Pride,
is, unreasonable or inordinate self-esteem.
Arrogance,
implies, taking much upon ourselves, and, is
pride
attended with insolence and contempt.
Vanity,
is accompanied with affectation, and, means,
pride,
exerted, on slight grounds. By
presumption,
is understood, a blind, and, adventurous confidence; with respect to
haughtiness,
it is a mixture of softness and insolence, the immediate effect of
pride.
The
haughtiness
of the
proud
man, is insufferable.
Pride
makes us value ourselves;
arrogance,
despise others; Through
vanity,
we covet the attention of our acquaintance.
Presumption
flatters us, with having a vain power.
The
proud,
consider themselves, in their own mind; full, and, self-swoln, they are taken up, with their own person. The
arrogant,
claim to themselves, what they have not the least pretentions to, are ready to insult those, who will not allow them, what they claim; and look down, on the rest of the world, with contempt. The
vain,
value themselves, upon the opinion of others; greedy of esteem, they are eager, to engross the attention of all mankind. The
presumptious,
carry their audacious hopes, even to chimeras; bold, to undertake, they, fondly, imagine they have power to do every thing.
The greatest pain, we can, possibly, give the
proud
man, is, by laying his defects, before his eyes. We cannot hurt the
arrogant,
so much, as by silent contempt. We cannot mortify a
vain
man more, than by paying no attention, to those qualifications or qualities, he prides himself in. In order to confound the
presumptuous,
we need, only, desire him, to put his
vain
designs in execution.
178.
Cure, Remedy.
We perform a
cure.
We procure a
remedy.
The first, relates more to the malady, and, to the action of him, who heals it; the second, has more relation to health, and, the state of the malady, we heal. We say, of a
cure,
that, it is fine; when its success, does honour to the person, who formed it; and, we say, of a
remedy,
that, it is certain, or, sure; when its operations are efficacious; that is, when it produces those consequences, we intended; and, we say of both, that, they are, either, easy, or, difficult.
Cure,
seems to have no other object, than stubborn disorders, and those, which proceed from constitution; whereas,
remedy,
has a view to slight complaints, and, such, as are of short duration.
The more inveterate the disorder, the more difficult the
cure;
in many cases, regular living, is the best
remedy.
The word
cure,
is, often, considered, as the effect of
remedy.
Some
remedies,
will complete a
cure,
much sooner than others.
Incurable disorders, are not, only, those, where the
cure
is absolutely impossible; bu, such, as, for which, no
remedy
can be found.
179.
Haughtiness, Disdain.
Both these words, denote, a disposition, that prevents affability, and keeps us at a distance from those, whom we think beneath us, either in birth, fortune, or, abilities, with this difference, that,
haughtiness
is founded upon the esteem, a man has for himself; and,
disdain,
upon the disesteem, he has for others.
Haughtiness,
is seldom met with, but in persons of weak understanding, and those, who have had a bad education. There are, a sort of vain people, who look upon
disdain,
as a personal accomplishment; and, who use it on all occasions, as, a test of the merit, they pretend to.
180.
Sloth, Laziness, Sluggishness.
Sloth
and
laziness,
are voluntary, with this difference, that
sloth,
implies, utter inactivity, an absolute aversion to work;
laziness,
an inclination, but, a fear of trouble and fatigue: whereas,
sluggishness,
is, often, involuntary; proceeding, sometimes, from constitution, and, is discovered, by its dull, heavy method of acting.
The
slothful
man, will not work, at all. The
lazy
man, is drawn to it, with difficulty. The
sluggish
man is slow, through the whole operation.
Industry, is the reverse of
sloth;
activity, of
laziness;
expedition, of
sluggishness.
He, who is
slothful,
is a murderer of time.
Laziness,
is its own punishment. A
sluggish
person, is fit for no kind of employment, seldom doing any thing well, he undertakes.
181.
Harm, Hurt, Injury, Detriment, Mischief.
These words, imply, some kind of ill, happening to a man's person, character, or, property. Those of
harm,
and,
hurt,
relate more to the person, or, character; with this difference, that
harm,
seems to denote, a small degree of
hurt; hurt,
a great degree of
harm. Mischief,
implies, ill, to the person, or, property, and appears, ever, to be done, with an evil intent.
Injury,
intimates, a degree of
hurt,
without justice; and relates to the character, or, property.
Detriment,
carries an idea of loss, and, is seldom used, but, with, regard to property.
By wounding a man, more or less, we
harm,
or,
hurt,
his person. By speaking ill of him, deservedly or not, we
harm,
or,
hurt,
his character: by breaking his head, or, setting fire to his house, we are said to do him a
mischief.
By taking away his good name, we
injure
his character: by defrauding him of his goods, we
injure
him in his property. By breaking a hedge, or, treading down of corn, we do a great deal of
detriment.
182.
Quickly, Soon, Speedily.
The word
quickly,
seems, more proper, to express the motion, with which, we act; its reverse, is, slowly. The word,
soon,
respects the time, when the action is performed; its reverse, is, late. The word,
speedily,
has a greater relation to the time, we employ about a thing; its reverse, is, long-time.
We advance the more by going
quick;
but, we go surely, by going slowly. Wickedness is always, punished, either,
sooner,
or later. It is necessary, to be a long-time deliberating; but, we should execute
speedily.
He, who begins
soon,
and, works
quick;
will
speedily,
have done.
183.
Assiduous, Expeditious, Quick.
When we are
assiduous,
at work, we lose no time; when
expeditious,
we defer not, but finish immediately: when
quick,
we work with activity. Idleness, delay, and slowness, are the three defects, opposite to these three good qualities.
An
assiduous
man, thinks nothing of the trouble of what he takes in hand. An
expeditious
man, will not quit his work. One that is
quick,
will presently, have done.
We should be
assiduous,
in what we undertake;
expeditious,
in affairs, that require to be soon ended; and
quick,
in the execution of orders.
184.
Now, Instantly, Immediately, Presently.
The doing a thing
now,
expresses the taking it in hand, at that very instant; the other three words, as they are here placed, express a time farther and farther off.
Instantly,
implies, without any perceptible intervention of time.
Immediately,
means, without delay. By
presently,
is understood, soon after.
185.
Fashion, Custom.
These two words, like many others, I have taken notice of, tho' they may not strike the reader, at first sight, as words, reputed synonymous; have, nevertheless, been used as such, by some of our best writers, and, are, at present: it is therefore necessary, to point out the difference between them.
Fashion,
then, seems, more universal;
custom,
more antient: that, which the greater part of the people practice, is, a
fashion;
that, which has been practised a long time, is, a
custom.
Fasion,
introduces itself, and, extends daily;
custom,
establishes itself, and, gains authority; the first, forms the mode; the second, a usage: each, is a kind of law, independent on reason, with respect to that, which relates to our outward actions.
There is, sometimes, more policy in conforming to a bad
fashion;
than being singular in some good things. Many persons follow
custom,
even in their way of thinking; imbibing the notions of their mothers and nurses.
186.
Variation, Change.
Variation,
consists in being, as much of one sort, as another:
Change,
consists, only, in ceasing to be the same.
We
vary
in our sentiments, when, we give them up, and, embrace them again. We
change
our opinions, when, we reject one, in order, to embrace another.
He, who has no certain principles, is liable to
vary.
He, who is more attached to fortune, than truth, will find no difficulty in
changing
his doctrine.
187.
Variation, Variety.
Successive changes, in the same subject, make
variation:
A multitude of different objects, forms
variety.
Thus, we say, the the
variation
of time;
variety
of colours.
There is no government, but, is subject to
variation.
There is no species in nature, in which, we may not observe great
variety.
188.
Track, Footstep.
Track,
is more general; meaning, any mark left on the way, of whatever passed.
Footstep,
is more limited; implying, the print of the feet. Thus, we say, the
track
of a horse, or, a carriage; but, the
footsteps,
of a man.
189.
Fickle, Inconstancy, Unsteady, Changeable.
The attachments, of the
fickle
man, are slight; those, of the
inconstant,
of short duration. As to the words,
unsteady,
and,
changeable,
they imply, an aversion in adhering to the same thing; with this difference, that the
unsteady
man, is, eager to enjoy many things; the
changeable
man, is, in constant search of different ones.
Men, are, commonly, more
sickle
and
inconstant,
than women; but women, more
unsteady
and
changeable,
than men. The first, err thro' indifference; the second, thro' a love of novelty. Consequently, it is a merit, in men, to persevere; and in women, to resist.
190.
Rogue, Sharper, Thief.
These are all persons, who steal what does not belong to them; with this difference, that the
rogue,
steals in secret; he pilfers. The
sharper,
steals, by finesse; he over-reaches. The
thief,
steals, by all manner of means, robbing by force and violence.
The
rogue,
fears to be discovered; the
sharper,
to be known again; and the
thief,
to be taken.
191.
Intention, Design.
Intention,
is, a disposition or inclination of the mind, to something at a distance; its characteristic, is to aim.
Design,
seems to suppose, something studied and methodical; it is employed, in searching out the means of execution.
Intentions,
are more secret and vague;
designs,
more extensive, and, more rational.
Intention,
is the soul of action, and, the spring of true worth.
Design,
is, the effect of reflection.
As, no one cares to be balked in his
intentions,
or, crossed in his
designs;
we should have no other
intention,
than, to do our duty; nor, any other
design,
than, to conform to the will of Providence.
Nothing is less followed, than, the original
intention
of charitable foundations. Nothing has been found more difficult to accomplish, than, the
design
of bringing about a thorough reformation of manners.
That man is, truly, great, who is right in his
intentions,
and, reasonable, in his
designs.
192.
Unpolite, Clownish.
It is a much greater defect, to be
clownnish,
than, to be, barely,
unpolite.
Unpoliteness,
is, a want of good-manners: it does not please.
Clownishness,
is, a mixture of ill-manners: it displeases.
Clownishness,
proceeds, from an entire want of education:
unpoliteness,
is owing to a bad one.
193. To
Tolerate, Suffer, Permit.
We
tolerate
a thing, when, knowing it, and, having sufficient power, we do not hinder it. We
suffer
it, by making no opposition, but, seeming, either, not to know it, or, not to have the power of preventing it. We
permit
it, when we authorise it, by formal consent.
The words,
tolerate
and
suffer,
are never used, but, with respect to bad things, or, such, as we believe so; whereas, the word
permit,
relates, either, to good or bad.
The legislative power is, sometimes, obliged to
tolerate
certain evils, in order, to prevent worse. It is, sometimes, prudence, to
suffer,
even, abuse in the discipline of the church, rather, than destroy its unity. Human laws never will
permit,
what the divine law forbids; but, sometimes, forbids, what the other will
permit.
194.
Gay, Merry, Diverting.
We are
gay,
by disposition;
merry,
through turn of mind;
diverting,
by our way of acting. Sad, serious, and, tiresome, are, exactly, their opposites.
Our
gaiety
turns almost, entirely, to our own advantage: our
merriment,
at the same time, that it is agreeable to others, it is no less so, to ourselves; but, our being
diverting,
is enjoyed, only, by the company.
A
gay
man, will laugh himself; a
merry
man, is good company; a
diverting
man, will make us laugh.
We should, if possible, suppress our
gaiety,
when, in the house of affliction. We should cease to be
merry,
when, others are sad. We should take care not to be
diverting,
at the expence of our character, or, good-sense.
195.
Enmity, Rancour.
Enmity,
is more declared; it seems, always, open.
Rancour,
is more concealed; it, generally, dissembles.
Bad services, and, rude language, create
enmity;
which never ceases, 'till tired out with punishing; or, a reconciliation is brought about, by the intercession of friends. Remembrance of injuries, or, affronts received, keeps
rancour
alive in the breast; which never subsides, while there is the least thirst of vengeance; or, 'till we pardon, sincerely.
Enmity,
does not, always, destroy our esteem for an enemy, nor, prevent our doing him the justice, he is entitled to; but, it will not admit of our caressing him, or, doing him any good, otherwise, than through a sense of honour, or, greatness of soul; to which, we, sometimes, sacrifice our vengeance.
Rancour,
makes us embrace, with pleasure, every opportunity of revenging ourselves; but, can hide itself, with the cloak of friendship, 'till the very moment it begins to act.
Enmity
is, sometimes, noble, and it would be mean not to conceive it, against certain persons; but,
rancour
is, always, low.
A settled
enmity
in families, sometimes, runs through many generations; and will not cease, 'till time shall obliterate it. Perfect reconciliations are very rare; there remaining, often, a great deal of
rancour,
in the breasts of those, who seem most sincere.
A philosopher should have no object of
enmity,
but, the disturbers of public tranquillity. If
rancour
can, in any case, be excusable, it must be, with respect to traitors; their crime, being too black, to be thought of, without indignation.
196. To
Insinuate, Suggest.
We
insinuate,
by cunning, and, address; we
suggest,
by credit, and, artifice.
In order, to
insinuate,
we must consult both time and opportunity; in order, to
suggest,
it is necessary, to have ascendancy over the minds of persons.
Insinuate,
implies, something delicate:
suggest,
frequently, something fraudulent.
We cover, artfully, what we would
insinuate:
and, what we would
suggest,
we make of some consequence.
We, often, imagine that, what, others
insinuate,
was first thought of, by ourselves. He, who
suggests
evil to another, is much more culpable, than he, who commits it.
197.
Ordinary, Common.
These words, have been reputed synonymous, in two senses; as implying, frequent use; and, meaning, of little or no value: but, they are different in both. In the first sense, the word,
ordinary,
seems to me, to be best applied, when the repetition of actions, is in question;
common,
when a multitude of objects. Thus, nothing is more
ordinary
at court, than dissimulation. Monsters are
common
in Africa.
In the second, that, which is
ordinary,
has nothing, to distinguish it; that, which is
common,
has nothing, to make it sought after.
198. To
Hear, Hearken.
To
hear,
implies, having the ear struck with any sound. To
hearken,
means, to lend an ear, in order, to
hear.
Sometimes, we
hear,
without
hearkening;
and, we, often,
hearken,
without
hearing.
199. To
Understand, Comprehend, Conceive.
To have just and proper ideas of every thing, that occurs, is the common signification of these words: but, to
understand,
implies, a conformity of ideas, which has a peculiar relation to the value of the terms, we use; to
comprehend,
denotes, such a conformity, as answers directly, to the nature of the things, we explain; and that, which is expressed by the word,
conceive,
relates, more especially, to the order and design, of what, we propose. The first, is used, with propriety, when, applied to the particulars, of what, we say; the tone, with which, we speak; the turn of our phrases; and, the delicacy of our expressions. The second, seems to agree best, with a relation to principles, lessons, precepts, and, speculative knowledge. The third, appears with greater elegance, when, it relates to forms, arrangement, projects, and, plans; in short, all that depends on the imagination.
We
understand
languages. We
comprehend
sciences. We
conceive,
whatever has relation to arts.
It is difficult to
understand
that, which is enigmatical; to
comprehend
that, which is abstruse; and, to
conceive
that, which is confused.
Readiness of
understanding,
is a mark of acuteness; that, of
comprehension,
is, a proof of penetration; that, of
conception,
denotes, a clear head.
A lover,
understands
the language of the passions. A learned man,
comprehends
the metaphysical questions of the schools. An architect,
conceives
the plan and oeconomy of buildings.
200.
Fashion, Figure, Form.
Fashion,
rises from labour, and, results from the workmanship; the workman, enriching it, more or less, according to his taste.
Figure,
springs from design, and, results from the out-lines of the thing; the author of the plan, making it, either more or less, regular, according to his abilities.
Form,
rises from construction, and, results, from the arrangement of parts; the conductor of the work, making it, more or less, natural, as his imagination directs him.
The
fashion
of a work, frequently, exceeds in value, the price of the materials. We seldom give in architecture a round
figure
to any thing, except, to single pieces, and, such as stand by themselves. Paganism pictures the Deity, under all kinds of
forms;
whereas, Christianity confines it to those, of a man, and, of a dove.
We say of
fashion,
that it is, either pretty, or, ugly; of
figure,
that it is, either, agreeable, or, disagreeable; of
form,
that, it is, either, common, or, uncommon.
201.
Fault, Defect, Imperfection.
Fault,
includes in its idea, a relation to the maker; so that, while it implies, some real want, in the finishing of the work, it denotes, also, that, it was owing to the workman.
Defect,
expresses something
imperfect,
in the thing, without any relation to the maker of it.
Imperfection,
intimates, something of less consequence, than is understood by the preceding words, and, is used, with more propriety, in morality, than, either, in physics, or, mechanics.
The smoaking of chimneys, is a great
fault
in houses; as, a little attention in the builder, may easily prevent it. When the beauty of a building is spoiled, for want of room, or, proper materials, it is a
defect,
which the builder could not prevent.
Imperfections,
are considered by the bigotted religionist, as real sins; but, reasonable christians, look upon them, only, as the natural consequents of frail humanity.
202.
Fault, Crime.
Faults,
result from human weakness; being transgressions of the rules of duty.
Crimes,
proceed from the wickedness of the heart; being actions, against the rules of nature.
The effects of anger, and, the intrigues of gallantry, are
faults.
Calumnies, and, assassinations, are
crimes.
It is our indispensable duty, to pardon
faults;
but, punish
crimes.
203. To
Oblige, Constrain,
To
Compel, Force.
The last of these words, rises upon the third, as the third does, upon the second, and, the second, upon the first; each of them, implying, an opposition to liberty. The word,
oblige,
relates more to duty, or, necessity; intimating, a power acting on us, in conformity to our inclinations:
constrain,
refers to those troublesome oppositions, that make us determine, against our inclinations;
compel,
alludes to power and authority, which makes us act, in express contrariety to our will, which, we lament the not being master of: the word,
force,
implies, contrary efforts of a vigorous action, which, we try to resist, but, in vain.
The duty of a child, to its parents,
obliges
it, to assist him, in his old-age. The weaker and softer sex, is that, which can least brook
constraint.
There are, some, occasions, on which we should not be sorry, to be
compelled,
even to that, we are most unwilling to do. Ancient politeness of the table, went so far, as, to
force
guests to eat and drink.
204.
Heaviness, Weight.
In the figurative sense, the difference of these words, is so extremely great, as to need no pointing out; in the literal, indeed, they are, often, confounded; considered then, in this last sense,
heaviness,
is that quality in a body, which we feel, and, distinguish by itself:
weight,
is the measure and degree of that quality, which we cannot ascertain, but, by comparison.
We say, absolutely, and, in an undetermined sense, that a thing is
heavy;
but relatively, and, in a manner determined, that, it is of such a
weight,
for example, of two, three, or, four pounds.
A thousand circumstances, prove the
heaviness
of the air; and, the mercury, determines its exact
weight.
205. To
Return, Surrender, Restore.
We are said, to
return,
what has been lent or given us: to
surrender,
what we have in pledge or charge: to
restore,
what we have taken or stolen.
We ought to
return,
punctually; to
surrender,
faithfully; and, to
restore,
wholly.
We borrow, with an intent to
return;
we take a thing in charge, with a view of
surrendering
it again; but, we seldom take, with a design to
restore.
Custom makes use of these words, on the following occasions; the first, with respect to civility, favours, presents, or, testimonies of kindness: the second, with respect to what, we are entrusted with; honours, employs, or, offices, with which we are invested: the third, with relation to things taken away, that have been our due. Thus, we
return
money, that has been lent us; presents, we have received; and, letters, to a deserted sweet-heart: we
surrender
a child, to its parents; the ribbon of an order, the staff of command, seals, and, dignities to a prince; we
restore,
an accused person, when found innocent, to his estates and honours; and, a minor, to the possession of his effects, which have been held from him.
206.
Sincerity, Frankness, Plainness, Ingenuousness.
Sincerity,
prevents our speaking, otherwise, than we think; and, is a virtue.
Frankness,
makes us speak, as we think; and, is a natural effect.
Plainness,
is, speaking, freely, what we think; and, springs, sometimes, from want of reflection.
Ingenuousness,
makes us declare what we know; and, is, often, a folly.
A
sincere
man, will not deceive; a
frank
man, will not dissemble; a
plain
man, is not apt to flatter; an
ingenuous
man, knows not how to conceal any thing.
Sincerity,
is of great value, in the intercourse of the heart.
Frankness,
facilitates the commerce of the world.
Plainness,
is, often, considered, as a want of politeness.
Ingenuousness,
is, frequently, found to err, against prudence.
The
sincere,
are, always, esteemed. The
frank,
please all the world. The
plain,
sometimes, offend. The
ingenuous,
often, betray themselves.
207.
Experiment, Trial, Proof.
Experiment,
relates, properly, to the truth of things; it determines, whether a thing is, or, is not; clearing up of doubt, and, dissipating ignorance.
Trial,
concerns, particularly, the use of things; judging, whether they are proper, or, not; it settles the matter, and, determines the will.
Proof,
has a greater relation to the quality of things; teaching us, whether they are good, or, bad, distinguishing the best, and, taking away any fear of being deceived.
We make
experiments,
in order, to know;
trials,
to choose; and,
proofs,
to be, thoroughly, acquainted with.
Experiments,
confirm our opinions; being the root of knowledge.
Trial,
conducts our taste; being the road to satisfaction.
Proof,
removes our fears; and, is a remedy against error and imposture.
End of the FIRST VOLUME.