Table-Talk - William Hazlitt (tohfa e dulha read online TXT) 📗

man may be pert in company, but he is also dull; so that you cannot, though you try, hate him cordially, merely for the wish to be offensive. He is a knave. Granted. You learn, on a nearer acquaintance, what you did not know before⁠—that he is a fool as well; so you forgive him. On the other hand, he may be a profligate public character, and may make no secret of it; but he gives you a hearty shake by the hand, speaks kindly to servants, and supports an aged father and mother. Politics apart, he is a very honest fellow. You are told that a person has carbuncles on his face; but you have ocular proofs that he is sallow, and pale as a ghost. This does not much mend the matter; but it blunts the edge of the ridicule, and turns your indignation against the inventor of the lie; but he is ⸻, the editor of a Scotch magazine; so you are just where you were. I am not very fond of anonymous criticism; I want to know who the author can be: but the moment I learn this, I am satisfied. Even ⸻ would do well to come out of his disguise. It is the mask only that we dread and hate: the man may have something human about him! The notions, in short, which we entertain of people from a distance, or from partial representations, or from guesswork, are simple uncompounded ideas, which answer to nothing in reality: those which we derive from experience are mixed modes, the only true, and, in general, the most favourable ones. Instead of naked deformity, or abstract perfection⁠—

“Those faultless monsters which the world ne’er saw⁠—”

“the web of our lives is of mingled yarn, good and ill together: our virtues would be proud, if our faults whipt them not; and our vices would despair, if they were not encouraged by our virtues.” This was truly and finely said long ago, by one who knew the strong and weak points of human nature; but it is what sects, and parties, and those philosophers whose pride and boast it is to classify by nicknames, have yet to know the meaning of!

On Corporate Bodies

“Corporate bodies have no soul.”

Corporate bodies are more corrupt and profligate than individuals, because they have more power to do mischief, and are less amenable to disgrace or punishment. They feel neither shame, remorse, gratitude, nor goodwill. The principle of private or natural conscience is extinguished in each individual (we have no moral sense in the breasts of others), and nothing is considered but how the united efforts of the whole (released from idle scruples) may be best directed to the obtaining of political advantages and privileges to be shared as common spoil. Each member reaps the benefit, and lays the blame, if there is any, upon the rest. The esprit de corps becomes the ruling passion of every corporate body, compared with which the motives of delicacy or decorum towards others are looked upon as being both impertinent and improper. If any person sets up a plea of this sort in opposition to the rest, he is overruled, he gets ill-blood, and does no good: he is regarded as an interloper, a black sheep in the flock, and is either “sent to Coventry” or obliged to acquiesce in the notions and wishes of those he associates and is expected to cooperate with. The refinements of private judgment are referred to and negatived in a committee of the whole body, while the projects and interests of the Corporation meet with a secret but powerful support in the self-love of the different members. Remonstrance, opposition, is fruitless, troublesome, invidious; it answers no one end; and a conformity to the sense of the company is found to be no less necessary to a reputation for good-fellowship than to a quiet life. Self-love and social here look like the same; and in consulting the interests of a particular class, which are also your own, there is even a show of public virtue. He who is a captious, impracticable, dissatisfied member of his little club or coterie is immediately set down as a bad member of the community in general, as no friend to regularity and order, as “a pestilent fellow,” and one who is incapable of sympathy, attachment, or cordial cooperation in any department or undertaking. Thus the most refractory novice in such matters becomes weaned from his obligations to the larger society, which only breed him inconvenience without any adequate recompense, and wedded to a nearer and dearer one, where he finds every kind of comfort and consolation. He contracts the vague and unmeaning character of Man into the more emphatic title of Freeman and Alderman. The claims of an undefined humanity sit looser and looser upon him, at the same time that he draws the bands of his new engagements closer and tighter about him. He loses sight, by degrees, of all common sense and feeling in the petty squabbles, intrigues, feuds, and airs of affected importance to which he has made himself an accessory. He is quite an altered man. “Really the society were under considerable obligations to him in that last business”; that is to say, in some paltry job or underhand attempt to encroach upon the rights or dictate to the understandings of the neighbourhood. In the meantime they eat, drink, and carouse together. They wash down all minor animosities and unavoidable differences of opinion in pint bumpers; and the complaints of the multitude are lost in the clatter of plates and the roaring of loyal catches at every quarter’s meeting or mayor’s feast. The town-hall reels with an unwieldy sense of self-importance; “the very stones prate” of processions; the common pump creaks in concert with the uncorking of bottles and tapping of beer-barrels: the market-cross looks big with authority. Everything has an ambiguous, upstart, repulsive air. Circle within circle is