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

and, after its short date, they hardly leave a name behind them. “A great man’s memory may, at the common rate, survive him half a year.” His heirs and successors take his titles, his power, and his wealth⁠—all that made him considerable or courted by others; and he has left nothing else behind him either to delight or benefit the world. Posterity are not by any means so disinterested as they are supposed to be. They give their gratitude and admiration only in return for benefits conferred. They cherish the memory of those to whom they are indebted for instruction and delight; and they cherish it just in proportion to the instruction and delight they are conscious they receive. The sentiment of admiration springs immediately from this ground, and cannot be otherwise than well founded.94

The effeminate clinging to life as such, as a general or abstract idea, is the effect of a highly civilised and artificial state of society. Men formerly plunged into all the vicissitudes and dangers of war, or staked their all upon a single die, or some one passion, which if they could not have gratified, life became a burden to them⁠—now our strongest passion is to think, our chief amusement is to read new plays, new poems, new novels, and this we may do at our leisure, in perfect security, ad infinitum. If we look into the old histories and romances, before the belles-lettres neutralised human affairs and reduced passion to a state of mental equivocation, we find the heroes and heroines not setting their lives “at a pin’s fee,” but rather courting opportunities of throwing them away in very wantonness of spirit. They raise their fondness for some favourite pursuit to its height, to a pitch of madness, and think no price too dear to pay for its full gratification. Everything else is dross. They go to death as to a bridal bed, and sacrifice themselves or others without remorse at the shrine of love, of honour, of religion, or any other prevailing feeling. Romeo runs his “seasick, weary bark upon the rocks” of death the instant he finds himself deprived of his Juliet; and she clasps his neck in their last agonies, and follows him to the same fatal shore. One strong idea takes possession of the mind and overrules every other; and even life itself, joyless without that, becomes an object of indifference or loathing. There is at least more of imagination in such a state of things, more vigour of feeling and promptitude to act, than in our lingering, languid, protracted attachment to life for its own poor sake. It is, perhaps, also better, as well as more heroical, to strike at some daring or darling object, and if we fail in that, to take the consequences manfully, than to renew the lease of a tedious, spiritless, charmless existence, merely (as Pierre says) “to lose it afterwards in some vile brawl” for some worthless object. Was there not a spirit of martyrdom as well as a spice of the reckless energy of barbarism in this bold defiance of death? Had not religion something to do with it: the implicit belief in a future life, which rendered this of less value, and embodied something beyond it to the imagination; so that the rough soldier, the infatuated lover, the valorous knight, etc., could afford to throw away the present venture, and take a leap into the arms of futurity, which the modern sceptic shrinks back from, with all his boasted reason and vain philosophy, weaker than a woman! I cannot help thinking so myself; but I have endeavoured to explain this point before, and will not enlarge farther on it here.

A life of action and danger moderates the dread of death. It not only gives us fortitude to bear pain, but teaches us at every step the precarious tenure on which we hold our present being. Sedentary and studious men are the most apprehensive on this score. Dr. Johnson was an instance in point. A few years seemed to him soon over, compared with those sweeping contemplations on time and infinity with which he had been used to pose himself. In the still-life of a man of letters there was no obvious reason for a change. He might sit in an armchair and pour out cups of tea to all eternity. Would it had been possible for him to do so! The most rational cure after all for the inordinate fear of death is to set a just value on life. If we merely wish to continue on the scene to indulge our headstrong humours and tormenting passions, we had better begone at once; and if we only cherish a fondness for existence according to the good we derive from it, the pang we feel at parting with it will not be very severe!

There is a passage in Werter which contains a very pleasing illustration of this doctrine, and is as follows:⁠—

“About a league from the town is a place called Walheim. It is very agreeably situated on the side of a hill: from one of the paths which leads out of the village, you have a view of the whole country; and there to a good old woman who sells wine, coffee, and tea there: but better than all this are two lime-trees before the church, which spread their branches over a little green, surrounded by barns and cottages. I have seen few places more retired and peaceful. I send for a chair and table from the old woman’s, and there I drink my coffee and read Homer. It was by accident that I discovered this place one fine afternoon: all was perfect stillness; everybody was in the fields, except a little boy about four years old, who was sitting on the ground, and holding between his knees a child of about six months; he pressed it to his