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

“For either
He never shall find out fit mate, but such
As some misfortune brings him or mistake
Or whom he wishes most shall seldom gain
Through her perverseness, but shall sea her gain’d
By a far worse; or it she love, withheld
By parents; or his happiest choice too late
Shall meet, already link’d and wedlock-bound
To a fell adversary, his hate and shame;
Which infinite calamity shall cause
To human life, and household peace confound.”

If love at first sight were mutual, or to be conciliated by kind offices; if the fondest affection were not so often repaid and chilled by indifference and scorn; if so many lovers both before and since the madman in Don Quixote had not “worshipped a statue, hunted the wind, cried aloud to the desert”; if friendship were lasting; if merit were renown, and renown were health, riches, and long life; or if the homage of the world were paid to conscious worth and the true aspirations after excellence, instead of its gaudy signs and outward trappings, then indeed I might be of opinion that it is better to live to others than one’s-self; but as the case stands, I incline to the negative side of the question.30

“I have not loved the world, nor the world me;
I have not flattered its rank breath, nor bow’d
To its idolatries a patient knee⁠—
Nor coin’d my cheek to smiles⁠—nor cried aloud
In worship of an echo; in the crowd
They could not deem me one of such; I stood
Among them, but not of them; in a shroud
Of thoughts which were not their thoughts, and still could,
Had I not filled my mind which thus itself subdued.

I have not loved the world, nor the world me⁠—
But let us part fair foes; I do believe,
Though I have found them not, that there may be
Words which are things⁠—hopes which will not deceive,
And virtues which are merciful nor weave
Snares for the failing: I would also deem
O’er others’ griefs that some sincerely grieve;
That two, or one, are almost what they seem⁠—
That goodness is no name, and happiness no dream.”

Sweet verse embalms the spirit of sour misanthropy; but woe betide the ignoble prose-writer who should thus dare to compare notes with the world, or tax it roundly with imposture.

If I had sufficient provocation to rail at the public, as Ben Jonson did at the audience in the prologues to his plays, I think I should do it in good set terms, nearly as follows:⁠—There is not a more mean, stupid, dastardly, pitiful, selfish, spiteful, envious, ungrateful animal than the Public. It is the greatest of cowards, for it is afraid of itself. From its unwieldy, overgrown dimensions, it dreads the least opposition to it, and shakes like isinglass at the touch of a finger. It starts at its own shadow, like the man in the Hartz mountains, and trembles at the mention of its own name. It has a lion’s mouth, the heart of a hare, with ears erect and sleepless eyes. It stands “listening its fears.” It is so in awe of its own opinion that it never dares to form any, but catches up the first idle rumour, lest it should be behindhand in its judgment, and echoes it till it is deafened with the sound of its own voice. The idea of what the public will think prevents the public from ever thinking at all, and acts as a spell on the exercise of private judgment, so that, in short, the public ear is at the mercy of the first impudent pretender who chooses to fill it with noisy assertions, or false surmises, or secret whispers. What is said by one is heard by all; the supposition that a thing is known to all the world makes all the world believe it, and the hollow repetition of a vague report drowns the “still, small voice” of reason. We may believe or know that what is said is not true; but we know or fancy that others believe it⁠—we dare not contradict or are too indolent to dispute with them, and therefore give up our internal, and, as we think, our solitary conviction to a sound without substance, without proof, and often without meaning. Nay more, we may believe and know not only that a thing is false, but that others believe and know it to be so, that they are quite as much in the secret of the imposture as we are, that they see the puppets at work, the nature of the machinery, and yet if anyone has the art or power to get the management of it, he shall keep possession of the public ear by virtue of a cant phrase or nickname, and by dint of effrontery and perseverance make all the world believe and repeat what all the world know to be false. The ear is quicker than the judgment. We know that certain things are said; by that circumstance alone, we know that they produce a certain effect on the imagination of others, and we conform to their prejudices by mechanical sympathy, and for want of sufficient spirit to differ with them. So far then is public opinion from resting on a broad and solid basis, as the aggregate of thought and feeling in a community, that it is slight and shallow and variable to the last degree⁠—the bubble of the moment; so that we may safely say the public is the dupe of public opinion, not its parent. The public is pusillanimous and cowardly, because it is weak. It knows itself to be a great dunce, and that it has no opinions but upon suggestion. Yet it is unwilling to appear in leading-strings, and would have it thought that its decisions are as wise as they are weighty. It is hasty in taking up its favourites, more hasty in laying them aside, lest it should be supposed deficient in sagacity in either case. It is generally divided into two strong parties, each of which will allow neither common sense nor common