Chapter III: Part 3

And you might indeed imagine that in talking to Tulpian, who has considerable interest at his disposal, Hinze had a desired appointment in his mind. Tulpian is appealed to on innumerable subjects, and if he is unwilling to express himself on any one of them, says so with instructive copiousness: he is much listened to, and his utterances are registered and reported with more or less exactitude. But I think he has no other listener who comports himself as Hinze does--who, figuratively speaking, carries about a small spoon ready to pick up any dusty crumb of opinion that the eloquent man may have let drop. Tulpian, with reverence be it said, has some rather absurd notions, such as a mind of large discourse often finds room for: they slip about among his higher conceptions and multitudinous acquirements like disreputable characters at a national celebration in some vast cathedral, where to the ardent soul all is glorified by rainbow light and grand associations: any vulgar detective knows them for what they are. But Hinze is especially fervid in his desire to hear Tulpian dilate on his crotchets, and is rather troublesome to bystanders in asking them whether they have read the various fugitive writings in which these crotchets have been published. If an expert is explaining some matter on which you desire to know the evidence, Hinze teases you with Tulpian's guesses, and asks the expert what he thinks of them.

In general, Hinze delights in the citation of opinions, and would hardly remark that the sun shone without an air of respectful appeal or fervid adhesion. The 'Iliad,' one sees, would impress him little if it were not for what Mr Fugleman has lately said about it; and if you mention an image or sentiment in Chaucer he seems not to heed the bearing of your reference, but immediately tells you that Mr Hautboy, too, regards Chaucer as a poet of the first order, and he is delighted to find that two such judges as you and Hautboy are at one.

What is the reason of all this subdued ecstasy, moving about, hat in hand, with well-dressed hair and attitudes of unimpeachable correctness? Some persons conscious of sagacity decide at once that Hinze knows what he is about in flattering Tulpian, and has a carefully appraised end to serve though they may not see it. They are misled by the common mistake of supposing that men's behaviour, whether habitual or occasional, is chiefly determined by a distinctly conceived motive, a definite object to be gained or a definite evil to be avoided. The truth is, that, the primitive wants of nature once tolerably satisfied, the majority of mankind, even in a civilised life full of solicitations, are with difficulty aroused to the distinct conception of an object towards which they will direct their actions with careful adaptation, and it is yet rarer to find one who can persist in the systematic pursuit of such an end. Few lives are shaped, few characters formed, by the contemplation of definite consequences seen from a distance and made the goal of continuous effort or the beacon of a constantly avoided danger: such control by foresight, such vivid picturing and practical logic are the distinction of exceptionally strong natures; but society is chiefly made up of human beings whose daily acts are all performed either in unreflecting obedience to custom and routine or from immediate promptings of thought or feeling to execute an immediate purpose. They pay their poor-rates, give their vote in affairs political or parochial, wear a certain amount of starch, hinder boys from tormenting the helpless, and spend money on tedious observances called pleasures, without mentally adjusting these practices to their own well-understood interest or to the general, ultimate welfare of the human race; and when they fall into ungraceful compliment, excessive smiling or other luckless efforts of complaisant behaviour, these are but the tricks or habits gradually formed under the successive promptings of a wish to be agreeable, stimulated day by day without any widening resources for gratifying the wish. It does not in the least follow that they are seeking by studied hypocrisy to get something for themselves. And so with Hinze's deferential bearing, complimentary parentheses, and worshipful tones, which seem to some like the over-acting of a part in a comedy. He expects no appointment or other appreciable gain through Tulpian's favour; he has no doubleness towards Felicia; there is no sneering or backbiting obverse to his ecstatic admiration. He is very well off in the world, and cherishes no unsatisfied ambition that could feed design and direct flattery. As you perceive, he has had the education and other advantages of a gentleman without being conscious of marked result, such as a decided preference for any particular ideas or functions: his mind is furnished as hotels are, with everything for occasional and transient use. But one cannot be an Englishman and gentleman in general: it is in the nature of things that one must have an individuality, though it may be of an often-repeated type. As Hinze in growing to maturity had grown into a particular form and expression of person, so he necessarily gathered a manner and frame of speech which made him additionally recognisable. His nature is not tuned to the pitch of a genuine direct admiration, only to an attitudinising deference which does not fatigue itself with the formation of real judgments. All human achievement must be wrought down to this spoon-meat--this mixture of other persons' washy opinions and his own flux of reverence for what is third-hand, before Hinze can find a relish for it.

He has no more leading characteristic than the desire to stand well with those who are justly distinguished; he has no base admirations, and you may know by his entire presentation of himself, from the management of his hat to the angle at which he keeps his right foot, that he aspires to correctness. Desiring to behave becomingly and also to make a figure in dialogue, he is only like the bad artist whose picture is a failure. We may pity these ill-gifted strivers, but not pretend that their works are pleasant to behold. A man is bound to know something of his own weight and muscular dexterity, and the puny athlete is called foolish before he is seen to be thrown. Hinze has not the stuff in him to be at once agreeably conversational and sincere, and he has got himself up to be at all events agreeably conversational. Notwithstanding this deliberateness of intention in his talk he is unconscious of falsity, for he has not enough of deep and lasting impression to find a contrast or diversity between his words and his thoughts. He is not fairly to be called a hypocrite, but I have already confessed to the more exasperation at his make-believe reverence, because it has no deep hunger to excuse it.

VI.

ONLY TEMPER.

What is temper? Its primary meaning, the proportion and mode in which qualities are mingled, is much neglected in popular speech, yet even here the word often carries a reference to an habitual state or general tendency of the organism in distinction from what are held to be specific virtues and vices. As people confess to bad memory without expecting to sink in mental reputation, so we hear a man declared to have a bad temper and yet glorified as the possessor of every high quality. When he errs or in any way commits himself, his temper is accused, not his character, and it is understood that but for a brutal bearish mood he is kindness itself. If he kicks small animals, swears violently at a servant who mistakes orders, or is grossly rude to his wife, it is remarked apologetically that these things mean nothing--they are all temper.

Certainly there is a limit to this form of apology, and the forgery of a bill, or the ordering of goods without any prospect of paying for them, has never been set down to an unfortunate habit of sulkiness or of irascibility. But on the whole there is a peculiar exercise of indulgence towards the manifestations of bad temper which tends to encourage them, so that we are in danger of having among us a number of virtuous persons who conduct themselves detestably, just as we have hysterical patients who, with sound organs, are apparently labouring under many sorts of organic disease. Let it be admitted, however, that a man may be "a good fellow" and yet have a bad temper, so bad that we recognise his merits with reluctance, and are inclined to resent his occasionally amiable behaviour as an unfair demand on our admiration.

Touchwood is that kind of good fellow. He is by turns insolent, quarrelsome, repulsively haughty to innocent people who approach him with respect, neglectful of his friends, angry in face of legitimate demands, procrastinating in the fulfilment of such demands, prompted to rude words and harsh looks by a moody disgust with his fellow-men in general--and yet, as everybody will assure you, the soul of honour, a steadfast friend, a defender of the oppressed, an affectionate-hearted creature. Pity that, after a certain experience of his moods, his intimacy becomes insupportable! A man who uses his balmorals to tread on your toes with much frequency and an unmistakeable emphasis may prove a fast friend in adversity, but meanwhile your adversity has not arrived and your toes are tender. The daily sneer or growl at your remarks is not to be made amends for by a possible eulogy or defence of your understanding against depredators who may not present themselves, and on an occasion which may never arise. I cannot submit to a chronic state of blue and green bruise as a form of insurance against an accident.

Touchwood's bad temper is of the contradicting pugnacious sort. He is the honourable gentleman in opposition, whatever proposal or proposition may be broached, and when others join him he secretly damns their superfluous agreement, quickly discovering that his way of stating the case is not exactly theirs. An invitation or any sign of expectation throws him into an attitude of refusal. Ask his concurrence in a benevolent measure: he will not decline to give it, because he has a real sympathy with good aims; but he complies resentfully, though where he is let alone he will do much more than any one would have thought of asking for. No man would shrink with greater sensitiveness from the imputation of not paying his debts, yet when a bill is sent in with any promptitude he is inclined to make the tradesman wait for the money he is in such a hurry to get. One sees that this antagonistic temper must be much relieved by finding a particular object, and that its worst moments must be those where the mood is that of vague resistance, there being nothing specific to oppose. Touchwood is never so little engaging as when he comes down to breakfast with a cloud on his brow, after parting from you the night before with an affectionate effusiveness at the end of a confidential conversation which has assured you of mutual understanding. Impossible that you can have committed any offence. If mice have disturbed him, that is not your fault; but, nevertheless, your cheerful greeting had better not convey any reference to the weather, else it will be met by a sneer which, taking you unawares, may give you a crushing sense that you make a poor figure with your cheerfulness, which was not asked for. Some daring person perhaps introduces another topic, and uses the delicate flattery of appealing to Touchwood for his opinion, the topic being included in his favourite studies. An indistinct muttering, with a look at the carving-knife in reply, teaches that daring person how ill he has chosen a market for his deference. If Touchwood's behaviour affects you very closely you had better break your leg in the course of the day: his bad temper will then vanish at once; he will take a painful journey on your behalf; he will sit up with you night after night; he will do all the work of your department so as to save you from any loss in consequence of your accident; he will be even uniformly tender to you till you are well on your legs again, when he will some fine morning insult you without provocation, and make you wish that his generous goodness to you had not closed your lips against retort.

It is not always necessary that a friend should break his leg for Touchwood to feel compunction and endeavour to make amends for his bearishness or insolence. He becomes spontaneously conscious that he has misbehaved, and he is not only ashamed of himself, but has the better prompting to try and heal any wound he has inflicted. Unhappily the habit of being offensive "without meaning it" leads usually to a way of making amends which the injured person cannot but regard as a being amiable without meaning it. The kindnesses, the complimentary indications or assurances, are apt to appear in the light of a penance adjusted to the foregoing lapses, and by the very contrast they offer call up a keener memory of the wrong they atone for. They are not a spontaneous prompting of goodwill, but an elaborate compensation. And, in fact, Dion's atoning friendliness has a ring of artificiality. Because he formerly disguised his good feeling towards you he now expresses more than he quite feels. It is in vain. Having made you extremely uncomfortable last week he has absolutely diminished his power of making you happy to-day: he struggles against this result by excessive effort, but he has taught you to observe his fitfulness rather than to be warmed by his episodic show of regard.

I suspect that many persons who have an uncertain, incalculable temper flatter themselves that it enhances their fascination; but perhaps they are under the prior mistake of exaggerating the charm which they suppose to be thus strengthened; in any case they will do well not to trust in the attractions of caprice and moodiness for a long continuance or for close intercourse. A pretty woman may fan the flame of distant adorers by harassing them, but if she lets one of them make her his wife, the point of view from which he will look at her poutings and tossings and mysterious inability to be pleased will be seriously altered. And if slavery to a pretty woman, which seems among the least conditional forms of abject service, will not bear too great a strain from her bad temper even though her beauty remain the same, it is clear that a man whose claims lie in his high character or high performances had need impress us very constantly with his peculiar value and indispensableness, if he is to test our patience by an uncertainty of temper which leaves us absolutely without grounds for guessing how he will receive our persons or humbly advanced opinions, or what line he will take on any but the most momentous occasions.

For it is among the repulsive effects of this bad temper, which is supposed to be compatible with shining virtues, that it is apt to determine a man's sudden adhesion to an opinion, whether on a personal or impersonal matter, without leaving him time to consider his grounds. The adhesion is sudden and momentary, but it either forms a precedent for his line of thought and action, or it is presently seen to have been inconsistent with his true mind. This determination of partisanship by temper has its worst effects in the career of the public man, who is always in danger of getting so enthralled by his own words that he looks into facts and questions not to get rectifying knowledge, but to get evidence that will justify his actual attitude which was assumed under an impulse dependent on something else than knowledge. There has been plenty of insistance on the evil of swearing by the words of a master, and having the judgment uniformly controlled by a "He said it;" but a much worse woe to befall a man is to have every judgment controlled by an "I said it"--to make a divinity of his own short-sightedness or passion-led aberration and explain the world in its honour. There is hardly a more pitiable degradation than this for a man of high gifts. Hence I cannot join with those who wish that Touchwood, being young enough to enter on public life, should get elected for Parliament and use his excellent abilities to serve his country in that conspicuous manner. For hitherto, in the less momentous incidents of private life, his capricious temper has only produced the minor evil of inconsistency, and he is even greatly at ease in contradicting himself, provided he can contradict you, and disappoint any smiling expectation you may have shown that the impressions you are uttering are likely to meet with his sympathy, considering that the day before he himself gave you the example which your mind is following. He is at least free from those fetters of self-justification which are the curse of parliamentary speaking, and what I rather desire for him is that he should produce the great book which he is generally pronounced capable of writing, and put his best self imperturbably on record for the advantage of society; because I should then have steady ground for bearing with his diurnal incalculableness, and could fix my gratitude as by a strong staple to that unvarying monumental service. Unhappily, Touchwood's great powers have been only so far manifested as to be believed in, not demonstrated. Everybody rates them highly, and thinks that whatever he chose to do would be done in a first-rate manner. Is it his love of disappointing complacent expectancy which has gone so far as to keep up this lamentable negation, and made him resolve not to write the comprehensive work which he would have written if nobody had expected it of him?

One can see that if Touchwood were to become a public man and take to frequent speaking on platforms or from his seat in the House, it would hardly be possible for him to maintain much integrity of opinion, or to avoid courses of partisanship which a healthy public sentiment would stamp with discredit. Say that he were endowed with the purest honesty, it would inevitably be dragged captive by this mysterious, Protean bad temper. There would be the fatal public necessity of justifying oratorical Temper which had got on its legs in its bitter mood and made insulting imputations, or of keeping up some decent show of consistency with opinions vented out of Temper's contradictoriness. And words would have to be followed up by acts of adhesion.

Certainly if a bad-tempered man can be admirably virtuous, he must be so under extreme difficulties. I doubt the possibility that a high order of character can coexist with a temper like Touchwood's. For it is of the nature of such temper to interrupt the formation of healthy mental habits, which depend on a growing harmony between perception, conviction, and impulse. There may be good feelings, good deeds--for a human nature may pack endless varieties and blessed inconsistencies in its windings--but it is essential to what is worthy to be called high character, that it may be safely calculated on, and that its qualities shall have taken the form of principles or laws habitually, if not perfectly, obeyed.

If a man frequently passes unjust judgments, takes up false attitudes, intermits his acts of kindness with rude behaviour or cruel words, and falls into the consequent vulgar error of supposing that he can make amends by laboured agreeableness, I cannot consider such courses any the less ugly because they are ascribed to "temper." Especially I object to the assumption that his having a fundamentally good disposition is either an apology or a compensation for his bad behaviour. If his temper yesterday made him lash the horses, upset the curricle and cause a breakage in my rib, I feel it no compensation that to-day he vows he will drive me anywhere in the gentlest manner any day as long as he lives. Yesterday was what it was, my rib is paining me, it is not a main object of my life to be driven by Touchwood--and I have no confidence in his lifelong gentleness. The utmost form of placability I am capable of is to try and remember his better deeds already performed, and, mindful of my own offences, to bear him no malice. But I cannot accept his amends.

If the bad-tempered man wants to apologise he had need to do it on a large public scale, make some beneficent discovery, produce some stimulating work of genius, invent some powerful process--prove himself such a good to contemporary multitudes and future generations, as to make the discomfort he causes his friends and acquaintances a vanishing quality, a trifle even in their own estimate.

VII.

A POLITICAL MOLECULE.

The most arrant denier must admit that a man often furthers larger ends than he is conscious of, and that while he is transacting his particular affairs with the narrow pertinacity of a respectable ant, he subserves an economy larger than any purpose of his own. Society is happily not dependent for the growth of fellowship on the small minority already endowed with comprehensive sympathy: any molecule of the body politic working towards his own interest in an orderly way gets his understanding more or less penetrated with the fact that his interest is included in that of a large number. I have watched several political molecules being educated in this way by the nature of things into a faint feeling of fraternity. But at this moment I am thinking of Spike, an elector who voted on the side of Progress though he was not inwardly attached to it under that name. For abstractions are deities having many specific names, local habitations, and forms of activity, and so get a multitude of devout servants who care no more for them under their highest titles than the celebrated person who, putting with forcible brevity a view of human motives now much insisted on, asked what Posterity had done for him that he should care for Posterity? To many minds even among the ancients (thought by some to have been invariably poetical) the goddess of wisdom was doubtless worshipped simply as the patroness of spinning and weaving. Now spinning and weaving from a manufacturing, wholesale point of view, was the chief form under which Spike from early years had unconsciously been a devotee of Progress.

He was a political molecule of the most gentleman-like appearance, not less than six feet high, and showing the utmost nicety in the care of his person and equipment. His umbrella was especially remarkable for its neatness, though perhaps he swung it unduly in walking. His complexion was fresh, his eyes small, bright, and twinkling. He was seen to great advantage in a hat and greatcoat--garments frequently fatal to the impressiveness of shorter figures; but when he was uncovered in the drawing-room, it was impossible not to observe that his head shelved off too rapidly from the eyebrows towards the crown, and that his length of limb seemed to have used up his mind so as to cause an air of abstraction from conversational topics. He appeared, indeed, to be preoccupied with a sense of his exquisite cleanliness, clapped his hands together and rubbed them frequently, straightened his back, and even opened his mouth and closed it again with a slight snap, apparently for no other purpose than the confirmation to himself of his own powers in that line. These are innocent exercises, but they are not such as give weight to a man's personality. Sometimes Spike's mind, emerging from its preoccupation, burst forth in a remark delivered with smiling zest; as, that he did like to see gravel walks well rolled, or that a lady should always wear the best jewellery, or that a bride was a most interesting object; but finding these ideas received rather coldly, he would relapse into abstraction, draw up his back, wrinkle his brows longitudinally, and seem to regard society, even including gravel walks, jewellery, and brides, as essentially a poor affair. Indeed his habit of mind was desponding, and he took melancholy views as to the possible extent of human pleasure and the value of existence. Especially after he had made his fortune in the cotton manufacture, and had thus attained the chief object of his ambition--the object which had engaged his talent for order and persevering application. For his easy leisure caused him much _ennui_. He was abstemious, and had none of those temptations to sensual excess which fill up a man's time first with indulgence and then with the process of getting well from its effects. He had not, indeed, exhausted the sources of knowledge, but here again his notions of human pleasure were narrowed by his want of appetite; for though he seemed rather surprised at the consideration that Alfred the Great was a Catholic, or that apart from the Ten Commandments any conception of moral conduct had occurred to mankind, he was not stimulated to further inquiries on these remote matters. Yet he aspired to what he regarded as intellectual society, willingly entertained beneficed clergymen, and bought the books he heard spoken of, arranging them carefully on the shelves of what he called his library, and occasionally sitting alone in the same room with them. But some minds seem well glazed by nature against the admission of knowledge, and Spike's was one of them. It was not, however, entirely so with regard to politics. He had had a strong opinion about the Reform Bill, and saw clearly that the large trading towns ought to send members. Portraits of the Reform heroes hung framed and glazed in his library: he prided himself on being a Liberal. In this last particular, as well as in not giving benefactions and not making loans without interest, he showed unquestionable firmness. On the Repeal of the Corn Laws, again, he was thoroughly convinced. His mind was expansive towards foreign markets, and his imagination could see that the people from whom we took corn might be able to take the cotton goods which they had hitherto dispensed with. On his conduct in these political concerns, his wife, otherwise influential as a woman who belonged to a family with a title in it, and who had condescended in marrying him, could gain no hold: she had to blush a little at what was called her husband's "radicalism"--an epithet which was a very unfair impeachment of Spike, who never went to the root of anything. But he understood his own trading affairs, and in this way became a genuine, constant political element. If he had been born a little later he could have been accepted as an eligible member of Parliament, and if he had belonged to a high family he might have done for a member of the Government. Perhaps his indifference to "views" would have passed for administrative judiciousness, and he would have been so generally silent that he must often have been silent in the right place. But this is empty speculation: there is no warrant for saying what Spike would have been and known so as to have made a calculable political element, if he had not been educated by having to manage his trade. A small mind trained to useful occupation for the satisfying of private need becomes a representative of genuine class-needs. Spike objected to certain items of legislation because they hampered his own trade, but his neighbours' trade was hampered by the same causes; and though he would have been simply selfish in a question of light or water between himself and a fellow-townsman, his need for a change in legislation, being shared by all his neighbours in trade, ceased to be simply selfish, and raised him to a sense of common injury and common benefit. True, if the law could have been changed for the benefit of his particular business, leaving the cotton trade in general in a sorry condition while he prospered, Spike might not have thought that result intolerably unjust; but the nature of things did not allow of such a result being contemplated as possible; it allowed of an enlarged market for Spike only through the enlargement of his neighbours' market, and the Possible is always the ultimate master of our efforts and desires. Spike was obliged to contemplate a general benefit, and thus became public-spirited in spite of himself. Or rather, the nature of things transmuted his active egoism into a demand for a public benefit. Certainly if Spike had been born a marquis he could not have had the same chance of being useful as a political element. But he might have had the same appearance, have been equally null in conversation, sceptical as to the reality of pleasure, and destitute of historical knowledge; perhaps even dimly disliking Jesuitism as a quality in Catholic minds, or regarding Bacon as the inventor of physical science. The depths of middle-aged gentlemen's ignorance will never be known, for want of public examinations in this branch.

VIII.

THE WATCH-DOG OF KNOWLEDGE

Mordax is an admirable man, ardent in intellectual work, public-spirited, affectionate, and able to find the right words in conveying ingenious ideas or elevated feeling. Pity that to all these graces he cannot add what would give them the utmost finish--the occasional admission that he has been in the wrong, the occasional frank welcome of a new idea as something not before present to his mind! But no: Mordax's self-respect seems to be of that fiery quality which demands that none but the monarchs of thought shall have an advantage over him, and in the presence of contradiction or the threat of having his notions corrected, he becomes astonishingly unscrupulous and cruel for so kindly and conscientious a man.

"You are fond of attributing those fine qualities to Mordax," said Acer, the other day, "but I have not much belief in virtues that are always requiring to be asserted in spite of appearances against them. True fairness and goodwill show themselves precisely where his are conspicuously absent. I mean, in recognising claims which the rest of the world are not likely to stand up for. It does not need much love of truth and justice in me to say that Aldebaran is a bright star, or Isaac Newton the greatest of discoverers; nor much kindliness in me to want my notes to be heard above the rest in a chorus of hallelujahs to one already crowned. It is my way to apply tests. Does the man who has the ear of the public use his advantage tenderly towards poor fellows who may be hindered of their due if he treats their pretensions with scorn? That is my test of his justice and benevolence."

My answer was, that his system of moral tests might be as delusive as what ignorant people take to be tests of intellect and learning. If the scholar or _savant_ cannot answer their haphazard questions on the shortest notice, their belief in his capacity is shaken. But the better-informed have given up the Johnsonian theory of mind as a pair of legs able to walk east or west according to choice. Intellect is no longer taken to be a ready-made dose of ability to attain eminence (or mediocrity) in all departments; it is even admitted that application in one line of study or practice has often a laming effect in other directions, and that an intellectual quality or special facility which is a furtherance in one medium of effort is a drag in another. We have convinced ourselves by this time that a man may be a sage in celestial physics and a poor creature in the purchase of seed-corn, or even in theorising about the affections; that he may be a mere fumbler in physiology and yet show a keen insight into human motives; that he may seem the "poor Poll" of the company in conversation and yet write with some humorous vigour. It is not true that a man's intellectual power is like the strength of a timber beam, to be measured by its weakest point.

Why should we any more apply that fallacious standard of what is called consistency to a man's moral nature, and argue against the existence of fine impulses or habits of feeling in relation to his actions generally, because those better movements are absent in a class of cases which act peculiarly on an irritable form of his egoism? The mistake might be corrected by our taking notice that the ungenerous words or acts which seem to us the most utterly incompatible with good dispositions in the offender, are those which offend ourselves. All other persons are able to draw a milder conclusion. Laniger, who has a temper but no talent for repartee, having been run down in a fierce way by Mordax, is inwardly persuaded that the highly-lauded man is a wolf at heart: he is much tried by perceiving that his own friends seem to think no worse of the reckless assailant than they did before; and Corvus, who has lately been flattered by some kindness from Mordax, is unmindful enough of Laniger's feeling to dwell on this instance of good-nature with admiring gratitude. There is a fable that when the badger had been stung all over by bees, a bear consoled him by a rhapsodic account of how he himself had just breakfasted on their honey. The badger replied, peevishly, "The stings are in my flesh, and the sweetness is on your muzzle." The bear, it is said, was surprised at the badger's want of altruism.

But this difference of sensibility between Laniger and his friends only mirrors in a faint way the difference between his own point of view and that of the man who has injured him. If those neutral, perhaps even affectionate persons, form no lively conception of what Laniger suffers, how should Mordax have any such sympathetic imagination to check him in what he persuades himself is a scourging administered by the qualified man to the unqualified? Depend upon it, his conscience, though active enough in some relations, has never given him a twinge because of his polemical rudeness and even brutality. He would go from the room where he has been tiring himself through the watches of the night in lifting and turning a sick friend, and straightway write a reply or rejoinder in which he mercilessly pilloried a Laniger who had supposed that he could tell the world something else or more than had been sanctioned by the eminent Mordax--and what was worse, had sometimes really done so. Does this nullify the genuineness of motive which made him tender to his suffering friend? Not at all. It only proves that his arrogant egoism, set on fire, sends up smoke and flame where just before there had been the dews of fellowship and pity. He is angry and equips himself accordingly--with a penknife to give the offender a _comprachico_ countenance, a mirror to show him the effect, and a pair of nailed boots to give him his dismissal. All this to teach him who the Romans really were, and to purge Inquiry of incompetent intrusion, so rendering an important service to mankind.

When a man is in a rage and wants to hurt another in consequence, he can always regard himself as the civil arm of a spiritual power, and all the more easily because there is real need to assert the righteous efficacy of indignation. I for my part feel with the Lanigers, and should object all the more to their or my being lacerated and dressed with salt, if the administrator of such torture alleged as a motive his care for Truth and posterity, and got himself pictured with a halo in consequence. In transactions between fellow-men it is well to consider a little, in the first place, what is fair and kind towards the person immediately concerned, before we spit and roast him on behalf of the next century but one. Wide-reaching motives, blessed and glorious as they are, and of the highest sacramental virtue, have their dangers, like all else that touches the mixed life of the earth. They are archangels with awful brow and flaming sword, summoning and encouraging us to do the right and the divinely heroic, and we feel a beneficent tremor in their presence; but to learn what it is they thus summon us to do, we have to consider the mortals we are elbowing, who are of our own stature and our own appetites. I cannot feel sure how my voting will affect the condition of Central Asia in the coming ages, but I have good reason to believe that the future populations there will be none the worse off because I abstain from conjectural vilification of my opponents during the present parliamentary session, and I am very sure that I shall be less injurious to my contemporaries. On the whole, and in the vast majority of instances, the action by which we can do the best for future ages is of the sort which has a certain beneficence and grace for contemporaries. A sour father may reform prisons, but considered in his sourness he does harm. The deed of Judas has been attributed to far-reaching views, and the wish to hasten his Master's declaration of himself as the Messiah. Perhaps--I will not maintain the contrary--Judas represented his motive in this way, and felt justified in his traitorous kiss; but my belief that he deserved, metaphorically speaking, to be where Dante saw him, at the bottom of the Malebolge, would not be the less strong because he was not convinced that his action was detestable. I refuse to accept a man who has the stomach for such treachery, as a hero impatient for the redemption of mankind and for the beginning of a reign when the kisses shall be those of peace and righteousness.

All this is by the way, to show that my apology for Mordax was not founded on his persuasion of superiority in his own motives, but on the compatibility of unfair, equivocal, and even cruel actions with a nature which, apart from special temptations, is kindly and generous; and also to enforce the need of checks from a fellow-feeling with those whom our acts immediately (not distantly) concern. Will any one be so hardy as to maintain that an otherwise worthy man cannot be vain and arrogant? I think most of us have some interest in arguing the contrary. And it is of the nature of vanity and arrogance, if unchecked, to become cruel and self-justifying. There are fierce beasts within: chain them, chain them, and let them learn to cower before the creature with wider reason. This is what one wishes for Mordax--that his heart and brain should restrain the outleap of roar and talons.

As to his unwillingness to admit that an idea which he has not discovered is novel to him, one is surprised that quick intellect and shrewd observation do not early gather reasons for being ashamed of a mental trick which makes one among the comic parts of that various actor Conceited Ignorance.

I have a sort of valet and factotum, an excellent, respectable servant, whose spelling is so unvitiated by non-phonetic superfluities that he writes _night_ as _nit_. One day, looking over his accounts, I said to him jocosely, "You are in the latest fashion with your spelling, Pummel: most people spell "night" with a _gh_ between the _i_ and the _t_, but the greatest scholars now spell it as you do." "So I suppose, sir," says Pummel; "I've see it with a _gh_, but I've noways give into that myself." You would never catch Pummel in an interjection of surprise. I have sometimes laid traps for his astonishment, but he has escaped them all, either by a respectful neutrality, as of one who would not appear to notice that his master had been taking too much wine, or else by that strong persuasion of his all-knowingness which makes it simply impossible for him to feel himself newly informed. If I tell him that the world is spinning round and along like a top, and that he is spinning with it, he says, "Yes, I've heard a deal of that in my time, sir," and lifts the horizontal lines of his brow a little higher, balancing his head from side to side as if it were too painfully full. Whether I tell him that they cook puppies in China, that there are ducks with fur coats in Australia, or that in some parts of the world it is the pink of politeness to put your tongue out on introduction to a respectable stranger, Pummel replies, "So I suppose, sir," with an air of resignation to hearing my poor version of well-known things, such as elders use in listening to lively boys lately presented with an anecdote book. His utmost concession is, that what you state is what he would have supplied if you had given him _carte blanche_ instead of your needless instruction, and in this sense his favourite answer is, "I should say."

"Pummel," I observed, a little irritated at not getting my coffee, "if you were to carry your kettle and spirits of wine up a mountain of a morning, your water would boil there sooner." "I should say, sir." "Or, there are boiling springs in Iceland. Better go to Iceland." "That's what I've been thinking, sir."

I have taken to asking him hard questions, and as I expected, he never admits his own inability to answer them without representing it as common to the human race. "What is the cause of the tides, Pummel?"

"Well, sir, nobody rightly knows. Many gives their opinion, but if I was to give mine, it 'ud be different."

But while he is never surprised himself, he is constantly imagining situations of surprise for others. His own consciousness is that of one so thoroughly soaked in knowledge that further absorption is impossible, but his neighbours appear to him to be in the state of thirsty sponges which it is a charity to besprinkle. His great interest in thinking of foreigners is that they must be surprised at what they see in England, and especially at the beef. He is often occupied with the surprise Adam must have felt at the sight of the assembled animals--"for he was not like us, sir, used from a b'y to Wombwell's shows." He is fond of discoursing to the lad who acts as shoe-black and general subaltern, and I have overheard him saying to that small upstart, with some severity, "Now don't you pretend to know, because the more you pretend the more I see your ignirance"--a lucidity on his part which has confirmed my impression that the thoroughly self-satisfied person is the only one fully to appreciate the charm of humility in others.

Your diffident self-suspecting mortal is not very angry that others should feel more comfortable about themselves, provided they are not otherwise offensive: he is rather like the chilly person, glad to sit next a warmer neighbour; or the timid, glad to have a courageous fellow-traveller. It cheers him to observe the store of small comforts that his fellow-creatures may find in their self-complacency, just as one is pleased to see poor old souls soothed by the tobacco and snuff for which one has neither nose nor stomach oneself.

But your arrogant man will not tolerate a presumption which he sees to be ill-founded. The service he regards society as most in need of is to put down the conceit which is so particularly rife around him that he is inclined to believe it the growing characteristic of the present age. In the schools of Magna Graecia, or in the sixth century of our era, or even under Kublai Khan, he finds a comparative freedom from that presumption by which his contemporaries are stirring his able gall. The way people will now flaunt notions which are not his without appearing to mind that they are not his, strikes him as especially disgusting. It might seem surprising to us that one strongly convinced of his own value should prefer to exalt an age in which _he_ did not flourish, if it were not for the reflection that the present age is the only one in which anybody has appeared to undervalue him.

IX.

A HALF-BREED

An early deep-seated love to which we become faithless has its unfailing Nemesis, if only in that division of soul which narrows all newer joys by the intrusion of regret and the established presentiment of change. I refer not merely to the love of a person, but to the love of ideas, practical beliefs, and social habits. And faithlessness here means not a gradual conversion dependent on enlarged knowledge, but a yielding to seductive circumstance; not a conviction that the original choice was a mistake, but a subjection to incidents that flatter a growing desire. In this sort of love it is the forsaker who has the melancholy lot; for an abandoned belief may be more effectively vengeful than Dido. The child of a wandering tribe caught young and trained to polite life, if he feels an hereditary yearning can run away to the old wilds and get his nature into tune. But there is no such recovery possible to the man who remembers what he once believed without being convinced that he was in error, who feels within him unsatisfied stirrings towards old beloved habits and intimacies from which he has far receded without conscious justification or unwavering sense of superior attractiveness in the new. This involuntary renegade has his character hopelessly jangled and out of tune. He is like an organ with its stops in the lawless condition of obtruding themselves without method, so that hearers are amazed by the most unexpected transitions--the trumpet breaking in on the flute, and the oböe confounding both.

Hence the lot of Mixtus affects me pathetically, notwithstanding that he spends his growing wealth with liberality and manifest enjoyment. To most observers he appears to be simply one of the fortunate and also sharp commercial men who began with meaning to be rich and have become what they meant to be: a man never taken to be well-born, but surprisingly better informed than the well-born usually are, and distinguished among ordinary commercial magnates by a personal kindness which prompts him not only to help the suffering in a material way through his wealth, but also by direct ministration of his own; yet with all this, diffusing, as it were, the odour of a man delightedly conscious of his wealth as an equivalent for the other social distinctions of rank and intellect which he can thus admire without envying. Hardly one among those superficial observers can suspect that he aims or has ever aimed at being a writer; still less can they imagine that his mind is often moved by strong currents of regret and of the most unworldly sympathies from the memories of a youthful time when his chosen associates were men and women whose only distinction was a religious, a philanthropic, or an intellectual enthusiasm, when the lady on whose words his attention most hung was a writer of minor religious literature, when he was a visitor and exhorter of the poor in the alleys of a great provincial town, and when he attended the lectures given specially to young men by Mr Apollos, the eloquent congregational preacher, who had studied in Germany and had liberal advanced views then far beyond the ordinary teaching of his sect. At that time Mixtus thought himself a young man of socially reforming ideas, of religious principles and religious yearnings. It was within his prospects also to be rich, but he looked forward to a use of his riches chiefly for reforming and religious purposes. His opinions were of a strongly democratic stamp, except that even then, belonging to the class of employers, he was opposed to all demands in the employed that would restrict the expansiveness of trade. He was the most democratic in relation to the unreasonable privileges of the aristocracy and landed interest; and he had also a religious sense of brotherhood with the poor. Altogether, he was a sincerely benevolent young man, interested in ideas, and renouncing personal ease for the sake of study, religious communion, and good works. If you had known him then you would have expected him to marry a highly serious and perhaps literary woman, sharing his benevolent and religious habits, and likely to encourage his studies--a woman who along with himself would play a distinguished part in one of the most enlightened religious circles of a great provincial capital.

How is it that Mixtus finds himself in a London mansion, and in society totally unlike that which made the ideal of his younger years? And whom _did_ he marry?

Why, he married Scintilla, who fascinated him as she had fascinated others, by her prettiness, her liveliness, and her music. It is a common enough case, that of a man being suddenly captivated by a woman nearly the opposite of his ideal; or if not wholly captivated, at least effectively captured by a combination of circumstances along with an unwarily manifested inclination which might otherwise have been transient. Mixtus was captivated and then captured on the worldly side of his disposition, which had been always growing and flourishing side by side with his philanthropic and religious tastes. He had ability in business, and he had early meant to be rich; also, he was getting rich, and the taste for such success was naturally growing with the pleasure of rewarded exertion. It was during a business sojourn in London that he met Scintilla, who, though without fortune, associated with families of Greek merchants living in a style of splendour, and with artists patronised by such wealthy entertainers. Mixtus on this occasion became familiar with a world in which wealth seemed the key to a more brilliant sort of dominance than that of a religious patron in the provincial circles of X. Would it not be possible to unite the two kinds of sway? A man bent on the most useful ends might, _with a fortune large enough_, make morality magnificent, and recommend religious principle by showing it in combination with the best kind of house and the most liberal of tables; also with a wife whose graces, wit, and accomplishments gave a finish sometimes lacking even to establishments got up with that unhesitating worldliness to which high cost is a sufficient reason. Enough.

Mixtus married Scintilla. Now this lively lady knew nothing of Nonconformists, except that they were unfashionable: she did not distinguish one conventicle from another, and Mr Apollos with his enlightened interpretations seemed to her as heavy a bore, if not quite so ridiculous, as Mr Johns could have been with his solemn twang at the Baptist chapel in the lowest suburbs, or as a local preacher among the Methodists. In general, people who appeared seriously to believe in any sort of doctrine, whether religious, social, or philosophical, seemed rather absurd to Scintilla. Ten to one these theoretic people pronounced oddly, had some reason or other for saying that the most agreeable things were wrong, wore objectionable clothes, and wanted you to subscribe to something. They were probably ignorant of art and music, did not understand _badinage_, and, in fact, could talk of nothing amusing. In Scintilla's eyes the majority of persons were ridiculous and deplorably wanting in that keen perception of what was good taste, with which she herself was blest by nature and education; but the people understood to be religious or otherwise theoretic, were the most ridiculous of all, without being proportionately amusing and invitable.

Did Mixtus not discover this view of Scintilla's before their marriage? Or did he allow her to remain in ignorance of habits and opinions which had made half the occupation of his youth?

When a man is inclined to marry a particular woman, and has made any committal of himself, this woman's opinions, however different from his own, are readily regarded as part of her pretty ways, especially if they are merely negative; as, for example, that she does not insist on the Trinity or on the rightfulness or expediency of church rates, but simply regards her lover's troubling himself in disputation on these heads as stuff and nonsense. The man feels his own superior strength, and is sure that marriage will make no difference to him on the subjects about which he is in earnest. And to laugh at men's affairs is a woman's privilege, tending to enliven the domestic hearth. If Scintilla had no liking for the best sort of nonconformity, she was without any troublesome bias towards Episcopacy, Anglicanism, and early sacraments, and was quite contented not to go to church.

As to Scintilla's acquaintance with her lover's tastes on these subjects, she was equally convinced on her side that a husband's queer ways while he was a bachelor would be easily laughed out of him when he had married an adroit woman. Mixtus, she felt, was an excellent creature, quite likable, who was getting rich; and Scintilla meant to have all the advantages of a rich man's wife. She was not in the least a wicked woman; she was simply a pretty animal of the ape kind, with an aptitude for certain accomplishments which education had made the most of.