He shows therefore that it is no depreciation of the value of Happiness to suppose it to come partly at least from ourselves, and he then goes on with other reasons why we should think with him.
P. 16, l. 26. This term is important: what has been maimed was once perfect: he does not contemplate as possible the case of a man being born incapable of virtue, and so of happiness.
P. 17, l. 3. But why give materials and instruments, if there is no work to do?
P. 18, l. 6. The supposed pair of ancestors.
P. 18, l. 12. Solon says, “Call no man happy till he is dead.”
He must mean
either, The man when dead is happy (a),
or, The man when dead may be said to have been happy (b).
If the former, does he mean positive happiness (α)?
or only freedom from unhappiness (β)?
We cannot allow (α),
Men’s opinions disallow (β),
We revert now to the consideration of (b).
P. 18, l. 36. The difficulty was raised by the clashing of a notion commonly held, and a fact universally experienced. Most people conceive that Happiness should be abiding, every one knows that fortune is changeable. It is the notion which supports the definition, because we have therein based Happiness on the most abiding cause.
P. 20, l. 12. The term seems to be employed advisedly. The Choragus, of course, dressed his actors for their parts; not according to their fancies or his own.
Hooker has (E. P. v. lxxvi. 5) a passage which seems to be an admirable paraphrase on this. “Again, that the measure of our outward prosperity be taken by proportion with that which every man’s estate in this present life requireth. External abilities are instruments of action. It contenteth wise artificers to have their instruments proportionable to their work, rather fit for use than huge and goodly to please the eye. Seeing then the actions of a servant do not need that which may be necessary for men of calling and place in the world, neither men of inferior condition many things which greater personages can hardly want; surely they are blessed in worldly respects who have wherewith to perform what their station and place asketh, though they have no more.”
P. 20, l. 18. Always bearing in mind that man “never continueth in one stay.”
P. 20, l. 11. The meaning is this: personal fortunes, we have said, must be in certain weight and number to affect our own happiness; this will be true, of course, of those which are reflected on us from our friends: and these are the only ones to
