Such, I say, are the distinguishing characteristics of pride and vanity, when each of them acts according to its proper character. But the proud man is often vain; and the vain man is often proud. Nothing can be more natural than that the man, who thinks much more highly of himself than he deserves, should wish that other people should think still more highly of him: or that the man, who wishes that other people should think more highly of him than he thinks of himself, should, at the same time, think much more highly of himself than he deserves. Those two vices being frequently blended in the same character, the characteristics of both are necessarily confounded; and we sometimes find the superficial and impertinent ostentation of vanity joined to the most malignant and derisive insolence of pride. We are sometimes, upon that account, at a loss how to rank a particular character, or whether to place it among the proud or among the vain.
Men of merit considerably above the common level, sometimes underrate as well as overrate themselves. Such characters, though not very dignified, are often, in private society, far from being disagreeable. His companions all feel themselves much at their ease in the society of a man so perfectly modest and unassuming. If those companions, however, have not both more discernment and more generosity than ordinary, though they may have some kindness for him, they have seldom much respect; and the warmth of their kindness is very seldom sufficient to compensate the coldness of their respect. Men of no more than ordinary discernment never rate any person higher than he appears to rate himself. He seems doubtful himself, they say, whether he is perfectly fit for such a situation or such an office; and immediately give the preference to some impudent blockhead who entertains no doubt about his own qualifications. Though they should have discernment, yet, if they want generosity, they never fail to take advantage of his simplicity, and to assume over him an impertinent superiority which they are by no means entitled to. His good nature may enable him to bear this for some time; but he grows weary at last, and frequently when it is too late, and when that rank, which he ought to have assumed, is lost irrecoverably, and usurped, in consequence of his own backwardness, by some of his more forward, though much less meritorious companions. A man of this character must have been very fortunate in the early choice of his companions, if, in going through the world, he meets always with fair justice, even from those whom, from his own past kindness, he might have some reason to consider as his best friends; and a youth, who may be too unassuming and too unambitious, is frequently followed by an insignificant, complaining, and discontented old age.
Those unfortunate persons whom nature has formed a good deal below the common level, seem oftentimes to rate themselves still more below it than they really are. This humility appears sometimes to sink them into idiotism. Whoever has taken the trouble to examine idiots with attention, will find that, in many of them, the faculties of the understanding are by no means weaker than in several other people, who, though acknowledged to be dull and stupid, are not, by anybody, accounted idiots. Many idiots, with no more than ordinary education, have been taught to read, write, and account tolerably well. Many persons, never accounted idiots, notwithstanding the most careful education, and notwithstanding that, in their advanced age, they have had spirit enough to attempt to learn what their early education had not taught them, have never been able to acquire, in any tolerable degree, any one of those three accomplishments. By an instinct of pride, however, they set themselves upon a level with their equals in age and situation; and, with courage and firmness, maintain their proper station among their companions. By an opposite instinct, the idiot feels himself below every company into which you can introduce him. Ill-usage, to which he is extremely liable, is capable of throwing him into the most violent fits of rage and fury. But no good usage, no kindness or indulgence, can ever raise him to converse with you as your equal. If you can bring him to converse with you at all, however, you will frequently find his answers sufficiently pertinent, and even sensible. But they are always stamped with a distinct consciousness of his own great inferiority. He seems to shrink and, as it were, to retire from your look and conversation; and to feel, when he places himself in your situation, that, notwithstanding your apparent condescension, you cannot help considering him as immensely below you. Some idiots, perhaps the greater part, seem to be so, chiefly or altogether, from a certain numbness or torpidity in the faculties of the understanding. But there are others, in whom those faculties do not appear more torpid or benumbed than in many other people who are not accounted idiots. But that instinct of pride, necessary to support them upon an equality with their brethren, seems to be totally wanting in the former and not in the latter.
That degree of self-estimation, therefore, which contributes most to the happiness and contentment of the person himself, seems likewise most agreeable to the impartial spectator.
The man who esteems himself as he ought,
