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ESSAY VII.

ON GREAT AND LITTLE THINGS.

“ These little things are great to little man.”

DSMITH.

• The great and the little have, no doubt, a

real existence in the nature of things : but they both find pretty much the same level in the mind of man. It is a common measure, which does not always accommodate itself to the size and importance of the objects it represents. It has a certain interest to spare for certain things (and no more) according to its humour and capacity; and neither likes to be stinted in its allowance, nor to muster up an unusual share of sympathy, just as the occasion may require. Perhaps if we could recollect distinctly, we should discover that the two things that have affected us most in the course of our lives have þeen, one of them of the greatest, and the other of the smallest possible consequence. To let that pass as too fine a speculation, we know

well enough that very trifling circumstances do give us great and daily annoyance, and as often prove too much for our philosophy and forbearance, as matters of the highest moment. A lump of soot spoiling a man's dinner, a plate of toast falling in the ashes, the being disappointed of a ribbon to a cap or a ticket for a ball, have led to serious and almost tragical consequences. Friends not unfrequently fall out and never meet again for some idle misunderstanding, “some trick not worth an egg,” who have stood the shock of serious differences of opinion and clashing interests in life; and there is an excellent paper in the TATLER, to prove that if a married couple do not quarrel about some point in the first instance not worth contesting, they will seldom find an opportunity afterwards to quarrel about a question of real importance. Grave divines, great statesmen, and deep philosophers are put out of their way by very little things : nay, discreet, worthy people, without any pretensions but to good-nature and common sense, readily surrender the happiness of their whole lives sooner than give up an opinion to which they have committed themselves, though in all likelihood it was the mere turn of a feather which side they should take in the argument. It is the being

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baulked or thwarted in any thing that constitutes the grievance, the unpardonable affront, not the value of the thing to which we had made up our minds. Is it that we despise little things; that we are not prepared for them; that they take us in our careless, unguarded moments, and tease us out of our ordinary patience by their petty, incessant, insect warfare, buzzing about us and stinging us like gnats; so that we can neither get rid of nor grapple with them, whereas we collect all our fortitude and resolution to meet evils of greater magnitude? Or is it that there is a certain stream of irritability that is continually fretting upon the wheels of life, which finds sufficient food to play with in straws and feathers, while great objects are too much for it, either choke it up, or divert its course into serious and thoughtful interest ? Some attempt might be made to explain this in the following manner.

One is always more vexed at losing a game of any sort by a single hole or ace, than if one has never had a chance of winning it. This is no doubt in part or chiefly because the prospect of success irritates the subsequent disappointment. But people have been known to pine and fall sick from holding the next number to the twenty thousand pound prize in the lottery. Now this could only arise from their being so near winning in fancy, from there seeming to be so thin a partition between them and success. When they were within one of the right number, why could they not have taken the nextit was so easy: this haunts their minds and will not let them rest, notwithstanding the absurdity of the reasoning. It is that the will here has a slight imaginary obstacle to surmount to attain its end; it should appear it had only an exceedingly trifling effort to make for this purpose, that it was absolutely in its power (had it known) to seize the envied prize, and it is continually harassing itself by making the obvious transition from one number to the other, when it is too late. That is to say, the will acts in proportion to its fancied power, to its superiority over immediate obstacles. Now in little or indifferent matters there seems no reason why it should not have its own way, and therefore a disappointment vexes it the more. It grows angry according to the insignificance of the occasion, and frets itself to death about an object, merely because from its very futility there can be supposed to be no real difficulty in the way of its attainment, nor any thing more required for this purpose than a determination of the will. The being baulked of this throws the mind off its balance, or puts it into what is called a passion; and as nothing but an act of voluntary power still seems necessary to get rid of every impediment, we indulge our violence more and more, and heighten our impatience by degrees into a sort of frenzy. The object is the same as it was, but we are no longer as we were. The blood is heated, the muscles are strained. The feelings are wound up to a pitch of agony with the vain strife. The temper is tried to the utmost it will bear. The more contemptible the object or the obstructions in the way to it, the more are we provoked at being hindered by them. It looks like witchcraft. We fancy there is a spell upon us, so that we are hampered by straws and entangled in cobwebs. We believe that there is a fatality about our affairs. It is evidently done on purpose to plague us. A demon is at our elbow to torment and defeat us in every thing, even in the smallest things. We see him sitting and mocking us, and we rave and gnash our teeth at him in return. It is particularly hard that we cannot succeed in any one point, however trifling, that we set our hearts on. We are the sport of imbecility and mischance. We make another desperate effort, and fly out into all the extravagance of impotent rage once

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