Chapter XII: Front Matter (12)

It is an instance of the truth and beauty of the ancient mythology, that the various transmutations it recounts are never voluntary, or of favourable omen, but are interposed as a timely release to those who, driven on by fate, and urged to the last extremity of fear or anguish, are turned into a flower, a plant, an animal, a star, a precious stone, or into some object that may inspire pity or mitigate our regret for their misfortunes. Narcissus was transformed into a flower; Daphne into a laurel; Arethusa into a fountain (by the favour of the gods)—but not till no other remedy was left for their despair. It is a sort of smiling cheat upon death, and graceful compromise with annihilation. It is better to exist by proxy, in some softened type and soothing allegory, than not at all—to breathe in a flower or shine in a constellation, than to be utterly forgot; but no one would change his natural condition (if he could help it) for that of a bird, an insect, a beast, or a fish, however delightful their mode of existence, or however enviable he might deem their lot compared to his own. Their thoughts are not our thoughts—their happiness is not our happiness; nor can we enter into it except with a passing smile of approbation, or as a refinement of fancy. As the poet sings:—

‘What more felicity can fall to creature
Than to enjoy delight with liberty,
And to be lord of all the works of nature?
To reign in the air from earth to highest sky;
To feed on flowers and weeds of glorious feature;
To taste whatever thing doth please the eye?—
Who rests not pleased with such happiness,
Well worthy he to taste of wretchedness!’

This is gorgeous description and fine declamation: yet who would be found to act upon it, even in the forming of a wish; or would not rather be the thrall of wretchedness, than launch out (by the aid of some magic spell) into all the delights of such a butterfly state of existence? The French (if any people can) may be said to enjoy this airy, heedless gaiety and unalloyed exuberance of satisfaction: yet what Englishman would deliberately change with them? We would sooner be miserable after our own fashion than happy after their’s. It is not happiness, then, in the abstract, which we seek, that can be addressed as

‘That something still that prompts th’ eternal sigh,
For which we wish to live or dare to die,—’

but a happiness suited to our taste and faculties—that has become a part of ourselves, by habit and enjoyment—that is endeared to us by a thousand recollections, privations, and sufferings. No one, then, would willingly change his country or his kind for the most plausible pretences held out to him. The most humiliating punishment inflicted in ancient fable is the change of sex: not that it was any degradation in itself—but that it must occasion a total derangement of the moral economy and confusion of the sense of personal propriety. The thing is said to have happened, _au sens contraire_, in our time. The story is to be met with in ‘very choice Italian’; and Lord D—— tells it in very plain English!

We may often find ourselves envying the possessions of others, and sometimes inadvertently indulging a wish to change places with them altogether; but our self-love soon discovers some excuse to be off the bargain we were ready to strike, and retracts ‘vows made in haste, as violent and void.’ We might make up our minds to the alteration in every other particular; but, when it comes to the point, there is sure to be some trait or feature of character in the object of our admiration to which we cannot reconcile ourselves—some favourite quality or darling foible of our own, with which we can by no means resolve to part. The more enviable the situation of another, the more entirely to our taste, the more reluctant we are to leave any part of ourselves behind that would be so fully capable of appreciating all the exquisiteness of its new situation, or not to enter into the possession of such an imaginary reversion of good fortune with all our previous inclinations and sentiments. The outward circumstances were fine: they only wanted a _soul_ to enjoy them, and that soul is our’s (as the costly ring wants the peerless jewel to perfect and set it off). The humble prayer and petition to sneak into visionary felicity by personal adoption, or the surrender of our own personal pretensions, always ends in a daring project of usurpation, and a determination to expel the actual proprietor, and supply his place so much more worthily with our own identity—not bating a single jot of it. Thus, in passing through a fine collection of pictures, who has not envied the privilege of visiting it every day, and wished to be the owner? But the rising sigh is soon checked, and ‘the native hue of emulation is sicklied o’er with the pale cast of thought,’ when we come to ask ourselves not merely whether the owner has any taste at all for these splendid works, and does not look upon them as so much expensive furniture, like his chairs and tables—but whether he has the same precise (and only true) taste that we have—whether he has the very same favourites that we have—whether he may not be so blind as to prefer a Vandyke to a Titian, a Ruysdael to a Claude;—nay, whether he may not have other pursuits and avocations that draw off his attention from the sole objects of our idolatry, and which seem to us mere impertinences and waste of time? In that case, we at once lose all patience, and exclaim indignantly, ‘Give us back our taste and keep your pictures!’ It is not we who should envy them the possession of the treasure, but they who should envy us the true and exclusive enjoyment of it. A similar train of feeling seems to have dictated Warton’s spirited Sonnet on visiting Wilton-House:—

‘From Pembroke’s princely dome, where mimic art
Decks with a magic hand the dazzling bowers,
Its living hues where the warm pencil pours,
And breathing forms from the rude marble start,
How to life’s humbler scene can I depart?
My breast all glowing from those gorgeous towers,
In my low cell how cheat the sullen hours?
Vain the complaint! For Fancy can impart
(To fate superior and to fortune’s power)
Whate’er adorns the stately storied-hall:
She, mid the dungeon’s solitary gloom,
Can dress the Graces in their attic pall;
Bid the green landskip’s vernal beauty bloom;
And in bright trophies clothe the twilight wall.’

One sometimes passes by a gentleman’s park, an old family-seat, with its moss-grown ruinous paling, its ‘glades mild-opening to the genial day,’ or embrowned with forest-trees. Here one would be glad to spend one’s life, ‘shut up in measureless content,’ and to grow old beneath ancestral oaks, instead of gaining a precarious, irksome, and despised livelihood, by indulging romantic sentiments, and writing disjointed descriptions of them. The thought has scarcely risen to the lips, when we learn that the owner of so blissful a seclusion is a thorough-bred fox-hunter, a preserver of the game, a brawling electioneerer, a Tory member of parliament, a ‘no-Popery’ man!—‘I’d sooner be a dog, and bay the moon!’ Who would be Sir Thomas Lethbridge for his title and estate? asks one man. But would not almost any one wish to be Sir Francis Burdett, the man of the people, the idol of the electors of Westminster? says another. I can only answer for myself. Respectable and honest as he is, there is something in his white boots, and white breeches, and white coat, and white hair, and red face, and white hat, that I cannot, by any effort of candour, confound my personal identity with! If Mr. Hobhouse can prevail on Sir Francis to exchange, let him do so by all means. Perhaps they might contrive to _club_ a soul between them! Could I have had my will, I should have been born a lord: but one would not be a booby lord neither. I am haunted by an odd fancy of driving down the Great North Road in a chaise and four, about fifty years ago, and coming to the inn at Ferry-bridge, with out-riders, white favours, and a coronet on the panels; and then I choose my companion in the coach. Really there is a witchcraft in all this that makes it necessary to turn away from it, lest, in the conflict between imagination and impossibility, I should grow feverish and light-headed! But, on the other hand, if one was born a lord, should one have the same idea (that every one else has) of _a peeress in her own right_? Is not distance, giddy elevation, mysterious awe, an impassable gulf, necessary to form this idea in the mind, that fine ligament of ‘ethereal braid, sky-woven,’ that lets down heaven upon earth, fair as enchantment, soft as Berenice’s hair, bright and garlanded like Ariadne’s crown; and is it not better to have had this idea all through life—to have caught but glimpses of it, to have known it but in a dream—than to have been born a lord ten times over, with twenty pampered menials at one’s back, and twenty descents to boast of? It is the envy of certain privileges, the sharp privations we have undergone, the cutting neglect we have met with from the want of birth or title, that gives its zest to the distinction: the thing itself may be indifferent or contemptible enough. It is the _becoming_ a lord that is to be desired; but he who becomes a lord in reality is an upstart—a mere pretender, without the sterling essence; so that, all that is of any worth in this supposed transition is purely imaginary and impossible. Had I been a lord, I should have married Miss ——, and my life would not have been one long-drawn sigh, made up of sweet and bitter regret![41] Had I been a lord, I would have been a Popish lord, and then I might also have been an honest man:—poor, and then I might have been proud and not vulgar! Kings are so accustomed to look down on all the rest of the world, that they consider the condition of mortality as vile and intolerable, if stripped of royal state, and cry out in the bitterness of their despair, ‘Give me a crown, or a tomb!’ It should seem from this as if all mankind would change with the first crowned head that could propose the alternative, or that it would be only the presumption of the supposition, or a sense of their own unworthiness, that would deter them. Perhaps there is not a single throne that, if it was to be filled by this sort of voluntary metempsychosis, would not remain empty. Many would, no doubt, be glad to ‘monarchise, be feared, and kill with looks’ in their own persons and after their own fashion: but who would be the _double_ of ——, or of those shadows of a shade—those ‘tenth transmitters of a foolish face’—Charles X. and Ferdinand VII.? If monarchs have little sympathy with mankind, mankind have even less with monarchs. They are merely to us a sort of state-puppets or royal wax-work, which we may gaze at with superstitious wonder, but have no wish to become; and he who should meditate such a change must not only feel by anticipation an utter contempt for the _slough_ of humanity which he is prepared to cast, but must feel an absolute void and want of attraction in those lofty and incomprehensible sentiments which are to supply its place. With respect to actual royalty, the spell is in a great measure broken. But, among ancient monarchs, there is no one, I think, who envies Darius or Xerxes. One has a different feeling with respect to Alexander or Pyrrhus; but this is because they were great men as well as great kings, and the soul is up in arms at the mention of their names as at the sound of a trumpet. But as to all the rest—those ‘in the catalogue who go for kings’—the praying, eating, drinking, dressing monarchs of the earth, in time past or present—one would as soon think of wishing to personate the Golden Calf, or to turn out with Nebuchadnezzar to graze, as to be transformed into one of that ‘swinish multitude.’ There is no point of affinity. The extrinsic circumstances are imposing: but, within, there is nothing but morbid humours and proud flesh! Some persons might vote for Charlemagne; and there are others who would have no objection to be the modern Charlemagne, with all he inflicted and suffered, even after the necromantic field of Waterloo, and the bloody wreath on the vacant brow of his conqueror, and that fell jailer set over him by a craven foe, that ‘glared round his soul, and mocked his closing eyelids!’

It has been remarked, that could we at pleasure change our situation in life, more persons would be found anxious to descend than to ascend in the scale of society. One reason may be, that we have it more in our power to do so; and this encourages the thought, and makes it familiar to us. A second is, that we naturally wish to throw off the cares of state, of fortune or business, that oppress us, and to seek repose before we find it in the grave. A third reason is, that, as we descend to common life, the pleasures are simple, natural, such as all can enter into, and therefore excite a general interest, and combine all suffrages. Of the different occupations of life, none is beheld with a more pleasing emotion, or less aversion to a change of our own, than that of a shepherd tending his flock: the pastoral ages have been the envy and the theme of all succeeding ones; and a beggar with his crutch is more closely allied than the monarch and his crown to the associations of mirth and heart’s ease. On the other hand, it must be admitted that our pride is too apt to prefer grandeur to happiness; and that our passions make us envy great vices oftener than great virtues.

The world shew their sense in nothing more than in a distrust and aversion to those changes of situation which only tend to make the successful candidates ridiculous, and which do not carry along with them a mind adequate to the circumstances. The common people, in this respect, are more shrewd and judicious than their superiors, from feeling their own awkwardness and incapacity, and often decline, with an instinctive modesty, the troublesome honours intended for them. They do not overlook their original defects so readily as others overlook their acquired advantages. It is wonderful, therefore, that opera-singers and dancers refuse, or only _condescend_ as it were, to accept lords, though the latter are so often fascinated by them. The fair performer knows (better than her unsuspecting admirer) how little connection there is between the dazzling figure she makes on the stage and that which she may make in private life, and is in no hurry to convert ‘the drawing-room into a Green-room.’ The nobleman (supposing him not to be very wise) is astonished at the miraculous powers of art in

‘The fair, the chaste, the inexpressive _she_;’

and thinks such a paragon must easily conform to the routine of manners and society which every trifling woman of quality of his acquaintance, from sixteen to sixty, goes through without effort. This is a hasty or a wilful conclusion. Things of habit only come by habit, and inspiration here avails nothing. A man of fortune who marries an actress for her fine performance of tragedy, has been well compared to the person who bought Punch. The lady is not unfrequently aware of the inconsequentiality, and unwilling to be put on the shelf, and hid in the nursery of some musty country-mansion. Servant girls, of any sense and spirit, treat their masters (who make serious love to them) with suitable contempt. What is it but a proposal to drag an unmeaning trollop at his heels through life, to her own annoyance and the ridicule of all his friends? No woman, I suspect, ever forgave a man who raised her from a low condition in life (it is a perpetual obligation and reproach); though, I believe, men often feel the most disinterested regard for women under such circumstances. Sancho Panza discovered no less folly in his eagerness to enter upon his new government, than wisdom in quitting it as fast as possible. Why will Mr. Cobbett persist in getting into Parliament? He would find himself no longer the same man. What member of Parliament, I should like to know, could write his Register? As a popular partisan, he may (for aught I can say) be a match for the whole Honourable House; but, by obtaining a seat in St. Stephen’s Chapel, he would only be equal to a 576th part of it. It was surely a puerile ambition in Mr. Addington to succeed Mr. Pitt as prime-minister. The situation was only a foil to his imbecility. Gipsies have a fine faculty of evasion: catch them who can in the same place or story twice! Take them; teach them the comforts of civilization; confine them in warm rooms, with thick carpets and down beds; and they will fly out of the window-like the bird, described by Chaucer, out of its golden cage. I maintain that there is no common language or medium of understanding between people of education and without it—between those who judge of things from books or from their senses. Ignorance has so far the advantage over learning; for it can make an appeal to you from what you know; but you cannot re-act upon it through that which it is a perfect stranger to. Ignorance is, therefore, power. This is what foiled Buonaparte in Spain and Russia. The people can only be gained over by informing them, though they may be enslaved by fraud or force. You say there is a common language in nature. They see nature through their wants, while you look at it for your pleasure. Ask a country lad if he does not like to hear the birds sing in the spring? And he will laugh in your face. ‘What is it, then, he does like?’—‘Good victuals and drink!’ As if you had not these too; but because he has them not, he thinks of nothing else, and laughs at you and your refinements, supposing you to live upon air. To those who are deprived of every other advantage, even nature is a _book sealed_. I have made this capital mistake all my life, in imagining that those objects which lay open to all, and excited an interest merely from the _idea_ of them, spoke a common language to all; and that nature was a kind of universal home, where all ages, sexes, classes met. Not so. The vital air, the sky, the woods, the streams—all these go for nothing, except with a favoured few. The poor are taken up with their bodily wants—the rich, with external acquisitions: the one, with the sense of property—the other, of its privation. Both have the same distaste for _sentiment_. The _genteel_ are the slaves of appearances—the vulgar, of necessity; and neither has the smallest regard to true worth, refinement, generosity. All savages are irreclaimable. I can understand the Irish character better than the Scotch. I hate the formal crust of circumstances and the mechanism of society. I have been recommended, indeed, to settle down into some respectable profession for life:—

‘Ah! why so soon the blossom tear?’

I am ‘in no haste to be venerable!’

In thinking of those one might wish to have been, many people will exclaim, ‘Surely, you would like to have been Shakspeare?’ Would Garrick have consented to the change? No, nor should he; for the applause which he received, and on which he lived, was more adapted to his genius and taste. If Garrick had agreed to be Shakspeare, he would have made it a previous condition that he was to be a better player. He would have insisted on taking some higher part than _Polonius_ or the _Grave-digger_. Ben Jonson and his companions at the Mermaid would not have known their old friend Will in his new disguise. The modern Roscius would have scouted the halting player. He would have shrunk from the parts of the inspired poet. If others were unlike us, we feel it as a presumption and an impertinence to usurp their place; if they were like us, it seems a work of supererogation. We are not to be cozened out of our existence for nothing. It has been ingeniously urged, as an objection to having been Milton, that ‘then we should not have had the pleasure of reading Paradise Lost.’ Perhaps I should incline to draw lots with Pope, but that he was deformed, and did not sufficiently relish Milton and Shakspeare. As it is, we can enjoy his verses and their’s too. Why, having these, need we ever be dissatisfied with ourselves? Goldsmith is a person whom I considerably affect, notwithstanding his blunders and his misfortunes. The author of the _Vicar of Wakefield_, and of _Retaliation_, is one whose temper must have had something eminently amiable, delightful, gay, and happy in it.

‘A certain tender bloom his fame o’erspreads.’

But then I could never make up my mind to his preferring Rowe and Dryden to the worthies of the Elizabethan age; nor could I, in like manner, forgive Sir Joshua—whom I number among those whose existence was marked with a _white stone_, and on whose tomb might be inscribed ‘Thrice Fortunate!’—his treating Nicholas Poussin with contempt. Differences in matters of taste and opinion are points of honour—‘stuff o’ the conscience’—stumbling-blocks not to be got over. Others, we easily grant, may have more wit, learning, imagination, riches, strength, beauty, which we should be glad to borrow of them; but that they have sounder or better views of things, or that we should act wisely in changing in this respect, is what we can by no means persuade ourselves. We may not be the lucky possessors of what is best or most desirable; but our notion of what is best and most desirable we will give up to no man by choice or compulsion; and unless others (the greatest wits or brightest geniuses) can come into our way of thinking, we must humbly beg leave to remain as we are. A Calvinistic preacher would not relinquish a single point of faith to be the Pope of Rome; nor would a strict Unitarian acknowledge the mystery of the Holy Trinity to have painted Raphael’s _Assembly of the Just_. In the range of _ideal_ excellence, we are distracted by variety and repelled by differences: the imagination is fickle and fastidious, and requires a combination of all possible qualifications, which never met. Habit alone is blind and tenacious of the most homely advantages; and after running the tempting round of nature, fame, and fortune, we wrap ourselves up in our familiar recollections and humble pretensions—as the lark, after long fluttering on sunny wing, sinks into its lowly bed!

We can have no very importunate craving, nor very great confidence, in wishing to change characters, except with those with whom we are intimately acquainted by their works; and having these by us (which is all we know or covet in them), what would we have more? We can have _no more of a cat than her skin_; nor of an author than his brains. By becoming Shakspeare in reality, we cut ourselves out of reading Milton, Pope, Dryden, and a thousand more—all of whom we have in our possession, enjoy, and _are_, by turns, in the best part of them, their thoughts, without any metamorphosis or miracle at all. What a microcosm is our’s! What a Proteus is the human mind! All that we know, think of, or can admire, in a manner becomes ourselves. We are not (the meanest of us) a volume, but a whole library! In this calculation of problematical contingencies, the lapse of time makes no difference. One would as soon have been Raphael as any modern artist. Twenty, thirty, or forty years of elegant enjoyment and lofty feeling were as great a luxury in the fifteenth as in the nineteenth century. But Raphael did not live to see Claude, nor Titian Rembrandt. Those who found arts and sciences are not witnesses of their accumulated results and benefits; nor in general do they reap the meed of praise which is their due. We who come after in some ‘laggard age,’ have more enjoyment of their fame than they had. Who would have missed the sight of the Louvre in all its glory to have been one of those whose works enriched it? Would it not have been giving a certain good for an uncertain advantage? No: I am as sure (if it is not presumption to say so) of what passed through Raphael’s mind as of what passes through my own; and I know the difference between seeing (though even that is a rare privilege) and producing such perfection. At one time I was so devoted to Rembrandt, that I think, if the Prince of Darkness had made me the offer in some rash mood, I should have been tempted to close with it, and should have become (in happy hour, and in downright earnest) the great master of light and shade!

I have run myself out of my materials for this Essay, and want a well-turned sentence or two to conclude with; like Benvenuto Cellini, who complains that, with all the brass, tin, iron, and lead he could muster in the house, his statue of Perseus was left imperfect, with a dent in the heel of it. Once more then—I believe there is one character that all the world would be glad to change with—which is that of a favoured rival. Even hatred gives way to envy. We would be any thing—a toad in a dungeon—to live upon her smile, which is our all of earthly hope and happiness; nor can we, in our infatuation, conceive that there is any difference of feeling on the subject, or that the pressure of her hand is not in itself divine, making those to whom such bliss is deigned like the Immortal Gods!

APHORISMS ON MAN

_The Monthly Magazine._] [_October, 1830–June, 1831._

I

Servility is a sort of bastard envy. We heap our whole stock of involuntary adulation on a single prominent figure, to have an excuse for withdrawing our notice from all other claims (perhaps juster and more galling ones), and in the hope of sharing a part of the applause as train-bearers.

II

Admiration is catching by a certain sympathy. The vain admire the vain; the morose are pleased with the morose; nay, the selfish and cunning are charmed with the tricks and meanness of which they are witnesses, and may be in turn the dupes.

III

Vanity is no proof of conceit. A vain man often accepts of praise as a cheap substitute for his own good opinion. He may think more highly of another, though he would be wounded to the quick if his own circle thought so. He knows the worthlessness and hollowness of the flattery to which he is accustomed, but his ear is tickled with the sound; and the effeminate in this way can no more live without the incense of applause, than the effeminate in another can live without perfumes or any other customary indulgence of the senses. Such people would rather have the applause of fools than the approbation of the wise. It is a low and shallow ambition.

IV

It was said of some one who had contrived to make himself popular abroad by getting into _hot water_, but who proved very troublesome and ungrateful when he came home—‘We thought him a very persecuted man in India’—the proper answer to which is, that there are some people who are good for nothing else but to be persecuted. They want some check to keep them in order.

V

It is a sort of gratuitous error in high life, that the poor are naturally thieves and beggars, just as the latter conceive that the rich are naturally proud and hard-hearted. Give a man who is starving a thousand a-year, and he will be no longer under a temptation to get himself hanged by stealing a leg of mutton for his dinner; he may still spend it in gaming, drinking, and the other vices of a gentleman, and not in _charity_, about which he before made such an outcry.

VI

Do not confer benefits in the expectation of meeting with gratitude; and do not cease to confer them because you find those whom you have served ungrateful. Do what you think fit and right to please yourself; the generosity is not the less real, because it does not meet with a correspondent return. A man should study to get through the world as he gets through St. Giles’s—with as little annoyance and interruption as possible from the shabbiness around him.

VII

_Common-place_ advisers and men of the world, are always pestering you to conform to their maxims and modes, just like the _barkers_ in Monmouth-street, who stop the passengers by entreating them to turn in and _refit_ at their second-hand repositories.

VIII

The word _gentility_ is constantly in the mouths of vulgar people; as quacks and pretenders are always talking of _genius_. Those who possess any real excellence think and say the least about it.

IX

Taste is often envy in disguise: it turns into the art of reducing excellence within the smallest possible compass, or of finding out the _minimum_ of pleasure. Some people admire only what is new and fashionable—the work of the day, of some popular author—the last and frothiest bubble that glitters on the surface of fashion. All the rest is gone by, ‘in the deep bosom of the ocean buried;’ to allude to it is Gothic, to insist upon it odious. We have only to wait a week to be relieved of the hot-pressed page, of the vignette-title; and in the interim can look with sovereign contempt on the wide range of science, learning, art, and on those musty old writers who lived before the present age of novels. Peace be with their _manes_! There are others, on the contrary, to whom all the modern publications are anathema, a by-word—they get rid of this idle literature ‘at one fell swoop’—disqualify the present race from all pretensions whatever, get into a corner with an obscure writer, and devour the cobwebs and the page together, and pick out in the quaintest production, the quaintest passages, the merest _choke-pear_, which they think nobody can swallow but themselves.

X

The source of the love of nature or of the country has never been explained so well as it might. The truth is this. Natural or inanimate objects please merely as objects of sense or contemplation, and we ask no return of the passion or admiration from them, so that we cannot be disappointed or distracted in our choice. If we are delighted with a flower or a tree, we are pleased with it _for its own sake_; nothing more is required to make our satisfaction complete; we do not ask the flower or tree whether it likes us again; and, therefore, wherever we can meet with the same or a similar object, we may reckon upon a recurrence of the same soothing emotion. Nature is the only mistress that smiles on us still the same; and does not repay admiration with scorn, love with hatred. She is faithful to us, as long as we are faithful to ourselves. Whereas, in regard to the human species, we have not so much to consider our own dispositions towards others, as theirs towards us; a thousand caprices, interests, and opinions, may intervene before the good understanding can be mutual; we not only cannot infer of one individual from another, but the same individual may change to-morrow: so that in our intercourse with the world, there is nothing but littleness, uncertainty, suspicion, and mortification, instead of the grandeur and repose of nature.

XI

It has been objected to the soothing power of Nature, that it cannot take away the sharp pang of vehement distress, but rather barbs the dart, and seems to smile in mockery of our anguish. But the same might be said of music, poetry, and friendship, which only tantalize and torment us by offering to divert our grief in its keenest paroxysms; but yet cannot be denied to be enviable resources and consolations of the human mind, when the bitterness of the moment has passed over.

XII

Every one is a hero, the circumstances being given. All that is necessary is, that the outward impression should be so strong as to make a man forget himself. A woman rushes into the flames to save her child, not from duty or reason—but because the distracting terror for another banishes all recollection of, and fear for, herself. For the same reason, a person throws himself from a precipice, because the apprehension of danger gets the better of and confounds the sense of self-preservation. The doctrine of self-love, as an infallible metaphysical principle of action, is nonsense.

XIII

The heroical ages were those in which there was a constant question between life and death, and men ate their scanty meal with their swords in their hands.

XIV

The hero acts from outward impulse; the martyr from internal faith, and so far is the greater character of the two. And yet it may be doubted whether the latter is properly a voluntary agent, or whether, if he could do it unperceived, he would not abstract himself from the scene, instead of becoming a sacrifice and a witness to the truth.

XV

What shews that persecution and danger act as incentives rather than impediments to the will, is that zeal generally goes out with the fires that kindle it; and we become indifferent to a cause, when life, property, and limb are no longer endangered. He is the real philosopher who loves truth for its own sake, not in the spirit of contradiction: he the genuine friend of freedom and justice, who hates oppression and wrong after they have ceased, and as long as the very name of them remains, as well as while it is a bone of contention between infuriated sects and parties.

XVI

If reform were to gain the day, reform would become as vulgar as cant of any other kind. We only shew a spirit of independence and resistance to power, as long as power is against us. As soon as the cause of opposition prevails, its essence and character are gone out of it; and the most flagrant _radicalism_ degenerates into the tamest servility. We then say as others say; sail with the stream; no longer sacrifice interest to principle, but are in a pitiful majority. Had events taken a different turn in 1794, who can predict what the popular cry would have been? This may point out how little chance there is of any great improvement in the affairs of the world. Virtue ceases with difficulty; honesty is _militant_. The mass of mankind, who are governed by indolence and habit, fall in with existing events and interests; the imaginative and reasoning part fall out with facts and reality; but could they have their way, and model the world at their pleasure, their occupation would be gone; or if all governments were wise and good, the character of the patriot would become obsolete, and a sinecure. At present there is a very convenient division of labour; and each class fulfils its vocation. It is essential to the triumph of reform that it should never succeed.

XVII

We talk about the cant of politics or religion, as if there were no cant but that which is common to the multitude. But whenever any two individuals agree about any one thing, they begin to cant about it, and take the echo of one another’s voices for the verdict of truth. Half-a-dozen persons will always make a _quorum_ of credulity and vulgarity.

XVIII

When people have done quarrelling about one set of questions they start another. Motion is necessary to mind as much as to matter; and for ‘an ultimate end,’ Hobbes denies that there is any such thing. Hence the tendency to all Ultra opinions and measures! Man is seldom contented to go as far as others, unless he can go beyond them, and make a caricature and a paradox even of the most vulgar prejudice. It is necessary to aim at some kind of distinction—to create some difficulty, were it only for the sake of overcoming it. Thus we find that O’Connell, having carried his cause, would not let the ‘agitation’ subside without turning it into a personal quarrel: the way was opened to him into the House, and he wanted to force his way there by an _ex post facto_ inference; the banns of marriage were published between him and parliament, and he would fain, with the petulance of opposition, _seize_ a seat there.

XIX

Truth itself becomes but a fashion. When all the world acknowledge it, it seems trite and stale. It is tinged by the coarse medium through which it passes.

XX

Erasmus, in his ‘Remains,’ tells a story of two thieves, who were recommended by their mother to rob every one they met with; but warned, on peril of their lives, to avoid one _Black-breeches_ (Hercules). Meeting him, however, without knowing him, they set upon him, and were slung across his shoulder,—where Hercules heard them muttering behind his back, _a long way off_, ‘This must surely be he that our mother warned us of.’ In contempt and pity he let them escape. What modern wit can come up to the grotesque grandeur of this invention?

XXI

People addicted to secresy are so without knowing why; they are so not ‘for cause,’ but for secresy’s sake. It is a mixture of cowardice and conceit. They think, if they tell you any thing, you may understand it better than they do, or turn it in some way against them; but that while they shut up their mouths they are wiser than you, just as liars think by telling you a falsehood they have an advantage over you. There are others who deal in significant nods, smiles, and half-sentences, so that you never can get at their meaning, and indeed they have none, but leave it to you to put what interpretation you please on their embryo hints and conceptions. They are glad to find a _proxy_ for their want of understanding.

XXII

It is the force and violence of the English mind that has put it into the safe custody of the law, and it is every man’s disposition to act upon his own judgment and presumption, without regard to others, that has made it absolutely necessary to establish equal claims to curb them. We are too much in a state of nature to submit to what Burke calls ‘the soft collar of social esteem,’ and require ‘the iron rod, the torturing hour,’ to tame us. But though the foundations of liberty, life, and property, are formally secured in this way from the ebullitions of national character, yet the spirit breaks out upon the surface of manners, and is often spurted in our face. Lord Castlereagh was wrong in saying that ‘liberty was merely a custom of England;’ it is the indigenous growth of our temper and our clime; and woe to him who deprives us of the only amends for so many disadvantages and failings! The wild beast roaming his native forests is respectable though formidable—shut up in Exeter ‘Change, he is equally odious and wretched.

XXIII

It was a long time made an argument for not throwing open the galleries of noblemen and others to the public, that if permission were given they would be filled with the lowest of the rabble, and with squalid wretches, who would run up against well-dressed people, and damage the works of art. Nothing could be more false than this theory, as experience has shown. It was in vain to quote the example of foreign countries, as it was said the common people there were kept more in subjection; but if they are tamer, ours are prouder for that very reason. The National Gallery in Pall-Mall is now open to all the world; and, except a shabby artist or two, who ever saw a soul there who was not, if not well-dressed, yet dressed in his best, and behaving with decency, instead of trying to turn the place into a bear-garden, as had been predicted.[42] People will not go out of their way to see pictures unless they have an interest in them, which gives the title, and is a security against ill consequences; much less will any class of people obtrude themselves where they are pointed at as inferior to the rest of the company, or subject themselves to looks of scorn and disgust, to see any sights in the world. There is no man so poor or low but he loves himself better than pictures or statues; and if he must get snubbed and treated with contempt to indulge his admiration of celebrated works, he will forego the latter. _Comparisons are odious_; and we avoid them. The first object of every human being (high or low, great or small) is to stand well with himself, and to appear to the best advantage to others. A man is not very fond of passing along the streets in a thread-bare coat, and shoes with holes in them. Will he go in this trim into a group of well-dressed people to make himself ridiculous? The mind, so far from being dull or callous on this point, is but too sensitive; our jealousy of public opinion is the ruling passion, a morbid disease. Does not the consciousness of any singularity or impropriety of appearance immediately take off from our pleasure at a play? How seldom we observe an interloper in the dress circle; and how sure he is to pay for it! If a man has any defect or inferiority, this is certain, he will keep it in the back-ground. If a chimney-sweeper or scavenger had a ticket to a ball, would he go? Oh! no; it is enough to bear the sense of our own infirmity and disgrace in silence, and unnoticed, without having it wrought to agony by the glare of contrast and ostentation of insult! What linendraper or grocer’s son would dine with a prince every day though he might, to be crushed into insignificance, and stifled with ironical civility? Do we not observe the difficulty there is in making servants and mechanics sit down, or keep on their hats in speaking to their _betters_, for fear of being thought to encroach, and made liable to a rebuff in consequence? Assuredly, then, the great may throw open their palace-doors and galleries of art without having to dread the inroad or outrages of the mob, or fancying that any one will go who is not qualified to appear, or will not come away with his mind and manners improved. The wooden shoes and mob caps in the Louvre or the Vatican do no harm to the pictures on the walls: but add a new interest to them, and throw a pleasing light on human nature. If we are behind other nations in politeness and civilization, the best way to overtake them is to tread in their steps.

XXIV

It is at the same time true that _familiarity breeds contempt_; or that the vulgar, if admitted to an intimacy and footing of equality, try to make you feel all your defects, and to pay for the superiority you have so long usurped over them. The same pride that before kept them at a distance makes them ready to throw down any barrier of deference or distinction the moment they can do so with impunity. No one willingly admits a superiority in another; or does not secretly prefer himself to the whole universe beside. The slave would kill the tyrant, whose feet he kisses; and there is no Turk so loyal that he would not cut off the head of the best of Sultans, if he was sure of putting the diadem upon his own.

XXV

The strongest minds are governed more by appearances than by a regard to consequences. Those who pretend to be the greatest calculators of their own interest, or the _main-chance_, are the very slaves of opinion, and dupes of shallow pretension. They are often so mad in this respect, that they think neither better nor worse of the oldest friend they have in the world than the first person they happen to be in company with does, or the last rumour they heard gives him out. Their _circumspection_ amounts to looking three ways at once, and missing the right point of view at last. They would rather speak to a well-dressed fool in the street than to the wisest man in a thread-bare suit. I know an author who succeeds with a set of second-hand thoughts by having a coat of the newest cut; and an editor, who flourishes about the town in virtue of a pair of green spectacles. Lay out all you are worth in decking out the person of a vulgar woman, and she will _cut_ you in the very finery you have given her; lay it out on your own back, and she will be ambitious of your least notice. People judge of you not from what _they_ know, but from the impression you make on others, which depends chiefly on professions, and on outward bearing and bravery. _De non apparentibus et non existentibus eadem est ratio._ If a man has no opinion of himself, how the deuce should any one else? It is like electing a person member of parliament who refuses to come forward as a candidate. On the other hand, let a man have impudence in lieu of all other qualifications, and he needs not despair. The part of quack or coxcomb is a favourite one with the town. The only character that is likely to get on by passing for a _poor creature_ is the legacy-hunter. Nothing can be too low or insignificant for that. A man is only grateful to you in the other world for having been a foil to him in this. A miser (if he could) would leave his fortune to his dog, that no human being might be the better for it, or no one that he could envy in the possession of it, or think raised to an equality with himself.

XXVI

We complain of old friends who have made their fortunes in the world and slighted us in their prosperity, without considering those who have been unsuccessful, and whom we have neglected in our turn. When our friends betray or desert us, we cling the closer to those that remain. Our confidence is strengthened by being circumscribed; we do not wish to give up a forlorn hope. With the crumbling and decayed fragments of friendship around us, we maintain our point to the last; like the cobbler, who kept his stall and cooked his beef-steak in the ruins of Drury Lane. Bonaparte used to speak of old generals and favourites who would not have abandoned him in his misfortunes if they had lived; it was perhaps well for them that they were dead. The list of traitors and the ungrateful is too much swelled without any probable additions to it.

XXVII

When we hear of any base or shocking action or character, we think the better of ourselves; instead of which, we ought to think the worse. It strikes at the grounds of our faith in human nature. The reflection of the old divine was wiser on seeing a reprobate—‘There goes my wicked self!’

XXVIII

Over-civility generally ends in impertinence; for as it proceeds from design, and not from any kindness or respect, it ceases with its object.

XXIX

I am acquainted with but one person, of whom I feel quite sure that if he were to meet an old and tried friend in the street, he would go up and speak to him in the same manner, whether in the interim he had become a lord or a beggar. Upon reflection, I may add a second to the list. Such is my estimate of the permanence and sincerity of our most boasted virtues. ‘To be honest as this world goes, is to be one man picked out of ten thousand.’

XXX

It has been said that family attachments are the only ones that stand the test of adversity, because the disgrace or misfortune is there in some measure reflected upon ourselves. A friend is no longer a friend, provided we choose to pick a quarrel with him; but we cannot so easily cut the link of relationship asunder. We therefore relieve the distresses of our near relations, or get them out of the way, lest they should shame us. But the sentiment is unnatural, and therefore must be untrue.

XXXI

L—— said of some monkeys at a fair, that we were ashamed of their resemblance to ourselves on the same principle that we avoided _poor relations_.

XXXII

Servants and others who consult only their ease and convenience, give a great deal of trouble by their carelessness and profligacy; those who take a pride in their work often carry it to excess, and plague you with constant advice and interference. Their duty gets so much a-head in their imagination, that it becomes their master, and your’s too.

XXXIII

There are persons who are never easy unless they are putting your books or papers in order, that is, according to their notions of the matter; and hide things lest they should be lost, where neither the owner nor any body else can find them. This is a sort of _magpie faculty_. If any thing is left where you want it, it is called making a _litter_. There is a pedantry in housewifery as in the gravest concerns. Abraham Tucker complained that whenever his maid servant had been in his library, he could not set comfortably to work again for several days.

XXXIV

True misanthropy consists not in pointing out the faults and follies of men, but in encouraging them in the pursuit. They who wish well to their fellow-creatures are angry at their vices and sore at their mishaps; he who flatters their errors and smiles at their ruin is their worst enemy. But men like the sycophant better than the plain-dealer, because they prefer their passions to their reason, and even to their interest.

XXXV

I am not very patriotic in my notions, nor prejudiced in favour of my own countrymen; and one reason is, I wish to have as good an opinion as I can of human nature in general. If we are the paragons that some people would make us out, what must the rest of the world be? If we monopolize all the sense and virtue on the face of the globe, we ‘leave others poor indeed,’ without having a very great superabundance falling to our own share. Let them have a few advantages that we have not—grapes and the sun!

XXXVI

When the Persian ambassador was at Edinburgh, an old Presbyterian lady, more full of zeal than discretion, fell upon him for his idolatrous belief, and said ‘I hear you worship the sun!’—‘In faith, Madam,’ he replied, ‘and so would you too if you had ever seen him!’

XXXVII

‘To be _direct_ and honest is not safe,’ says Iago. Shakspeare has here defined the nature of honesty, which seems to consist in the absence of any _indirect_ or sinister bias. The honest man looks at and decides upon an object as it is in itself, without a view to consequences, and as if he himself were entirely out of the question; the prudent man considers only what others will think of it; the knave, how he can turn it to his own advantage or another’s detriment, which he likes better. His straightforward simplicity of character is the reverse of what is understood by the phrase, _a man of the world_: an honest man is independent of and abstracted from material ties. This character is owing chiefly to strong natural feeling and a love of right, partly to pride and obstinacy, and a want of discursiveness of imagination. It is not well to be too witty or too wise. In many circles (not including the night-cellar or a mess-table) a clever fellow means a rogue. According to the French proverb, ‘_Tout homme reflechi est méchant_.’ Your honest man often is, and is always set down as no better than an ass.

XXXVIII