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

be got. Mrs. Peachum, indeed, says, that to succeed at the gaming-table, the candidate should have the education of a nobleman. I do not know how far this example contradicts my theory. I think it is a rule that men in business should not be taught other things. Anyone will be almost sure to make money who has no other idea in his head. A college education, or intense study of abstract truth, will not enable a man to drive a bargain, to overreach another, or even to guard himself from being overreached. As Shakespeare says, that “to have a good face is the effect of study, but reading and writing come by nature”; so it might be argued, that to be a knave is the gift of fortune, but to play the fool to advantage it is necessary to be a learned man. The best politicians are not those who are deeply grounded in mathematical or in ethical science. Rules stand in the way of expediency. Many a man has been hindered from pushing his fortune in the world by an early cultivation of his moral sense, and has repented of it at leisure during the rest of his life. A shrewd man said of my father, that he would not send a son of his to school to him on any account, for that by teaching him to speak the truth he would disqualify him from getting his living in the world!

It is hardly necessary to add any illustration to prove that the most original and profound thinkers are not always the most successful or popular writers. This is not merely a temporary disadvantage; but many great philosophers have not only been scouted while they were living, but forgotten as soon as they were dead. The name of Hobbes is perhaps sufficient to explain this assertion. But I do not wish to go farther into this part of the subject, which is obvious in itself. I have said, I believe, enough to take off the air of paradox which hangs over the title of this essay.

On Patronage and Puffing

“A gentle usher, Vanity by name.”

Spenser

A lady was complaining to a friend of mine of the credulity of people in attending to quack advertisements, and wondering who could be taken in by them⁠—“for that she had never bought but one half-guinea bottle of Dr. ⸻’s Elixir of Life, and it had done her no sort of good!” This anecdote seemed to explain pretty well what made it worth the doctor’s while to advertise his wares in every newspaper in the kingdom. He would no doubt be satisfied if every delicate, sceptical invalid in his majesty’s dominions gave his Elixir one trial, merely to show the absurdity of the thing. We affect to laugh at the folly of those who put faith in nostrums, but are willing to see ourselves whether there is any truth in them.

There is a strong tendency in the human mind to flatter itself with secret hopes, with some lucky reservation in our own favour, though reason may point out the grossness of the trick in general; and, besides, there is a wonderful power in words, formed into regular propositions, and printed in capital letters, to draw the assent after them, till we have proof of their fallacy. The ignorant and idle believe what they read, as Scotch philosophers demonstrate the existence of a material world, and other learned propositions, from the evidence of their senses. The ocular proof is all that is wanting in either case. As hypocrisy is said to be the highest compliment to virtue, the art of lying is the strongest acknowledgment of the force of truth. We can hardly believe a thing to be a lie, though we know it to be so. The “puff direct,” even as it stands in the columns of the Times newspaper, branded with the title of “Advertisement” before it, claims some sort of attention and respect for the merits that it discloses, though we think the candidate for public favour and support has hit upon (perhaps) an injudicious way of laying them before the world. Still there may be something in them; and even the outrageous improbability and extravagance of the statement on the very face of it stagger us, and leave a hankering to inquire farther into it, because we think the advertiser would hardly have the impudence to hazard such barefaced absurdities without some foundation. Such is the strength of the association between words and things in the mind⁠—so much oftener must our credulity have been justified by the event than imposed upon. If every second story we heard was an invention, we should lose our mechanical disposition to trust to the meaning of sounds, just as when we have met with a number of counterfeit pieces of coin, we suspect good ones; but our implicit assent to what we hear is a proof how much more sincerity and good faith there is in the sum total of our dealings with one another than artifice and imposture.

“To elevate and surprise” is the great art of quackery and puffing; to raise a lively and exaggerated image in the mind, and take it by surprise before it can recover breath, as it were; so that by having been caught in the trap, it is unwilling to retract entirely⁠—has a secret desire to find itself in the right, and a determination to see whether it is or not. Describe a picture as lofty, imposing, and grand, these words excite certain ideas in the mind like the sound of a trumpet, which are not to be quelled, except by seeing the picture itself, nor even then, if it is viewed by the help of a catalogue, written expressly for the occasion by the artist himself. It is not to be supposed that he would say such things of his picture unless they were allowed by all the world; and he repeats them, on this gentle