Danger is a good teacher, and makes apt scholars. So are disgrace, defeat, exposure to immediate scorn and laughter. There is no opportunity in such cases for self-delusion, no idling time away, no being off your guard (or you must take the consequences)—neither is there any room for humour or caprice or prejudice. If the Indian Juggler were to play tricks in throwing up the three case-knives, which keep their positions like the leaves of a crocus in the air, he would cut his fingers. I can make a very bad antithesis without cutting my fingers. The tact of style is more ambiguous than that of double-edged instruments. If the Juggler were told that by flinging himself under the wheels of the Juggernaut, when the idol issues forth on a gaudy day, he would immediately be transported into Paradise, he might believe it, and nobody could disprove it. So the Brahmins may say what they please on that subject, may build up dogmas and mysteries without end, and not be detected: but their ingenious countryman cannot persuade the frequenters of the Olympic Theatre that he performs a number of astonishing feats without actually giving proofs of what he says.—There is then in this sort of manual dexterity, first a gradual aptitude acquired to a given exertion of muscular power, from constant repetition, and in the next place, an exact knowledge how much is still wanting and necessary to be supplied. The obvious test is to increase the effort or nicety of the operation, and still to find it come true. The muscles ply instinctively to the dictates of habit. Certain movements and impressions of the hand and eye, having been repeated together an infinite number of times, are unconsciously but unavoidably cemented into closer and closer union; the limbs require little more than to be put in motion for them to follow a regular track with ease and certainty; so that the mere intention of the will acts mathematically, like touching the spring of a machine, and you come with Locksley in Ivanhoe, in shooting at a mark, ‘to allow for the wind.’

Farther, what is meant by perfection in mechanical exercises is the performing certain feats to a uniform nicety, that is, in fact, undertaking no more than you can perform. You task yourself, the limit you fix is optional, and no more than human industry and skill can attain to: but you have no abstract, independent standard of difficulty or excellence (other than the extent of your own powers). Thus he who can keep up four brass balls does this to perfection; but he cannot keep up five at the same instant, and would fail every time he attempted it. That is, the mechanical performer undertakes to emulate himself, not to equal another.^[26] But the artist undertakes to imitate another, or to do what nature has done, and this it appears is more difficult, viz. to copy what she has set before us in the face of nature or ‘human face divine,’ entire and without a blemish, than to keep up four brass balls at the same instant; for the one is done by the power of human skill and industry, and the other never was nor will be. Upon the whole, therefore, I have more respect for Reynolds, than I have for Richer; for, happen how it will, there have been more people in the world who could dance on a rope like the one than who could paint like Sir Joshua. The latter was but a bungler in his profession to the other, it is true; but then he had a harder task-master to obey, whose will was more wayward and obscure, and whose instructions it was more difficult to practise. You can put a child apprentice to a tumbler or rope-dancer with a comfortable prospect of success, if they are but sound of wind and limb: but you cannot do the same thing in painting. The odds are a million to one. You may make indeed as many H—s and H—s, as you put into that sort of machine, but not one Reynolds amongst them all, with his grace, his grandeur, his blandness of gusto, ‘in tones and gestures hit,’ unless you could make the man over again. To snatch this grace beyond the reach of art is then the height of art—where fine art begins, and where mechanical skill ends. The soft suffusion of the soul, the speechless breathing eloquence, the looks ‘commercing with the skies,’ the ever-shifting forms of an eternal principle, that which is seen but for a moment, but dwells in the heart always, and is only seized as it passes by strong and secret sympathy, must be taught by nature and genius, not by rules or study. It is suggested by feeling, not by laborious microscopic inspection: in seeking for it without, we lose the harmonious clue to it within: and in aiming to grasp the substance, we let the very spirit of art evaporate. In a word, the objects of fine art are not the objects of sight but as these last are the objects of taste and imagination, that is, as they appeal to the sense of beauty, of pleasure, and of power in the human breast, and are explained by that finer sense, and revealed in their inner structure to the eye in return. Nature is also a language. Objects, like words, have a meaning; and the true artist is the interpreter of this language, which he can only do by knowing its application to a thousand other objects in a thousand other situations. Thus the eye is too blind a guide of itself to distinguish between the warm or cold tone of a deep blue sky, but another sense acts as a monitor to it, and does not err. The colour of the leaves in autumn would be nothing without the feeling that accompanies it; but it is that feeling that stamps them on the canvas, faded, seared, blighted, shrinking from the winter’s flaw, and makes the sight as true as touch—

The more ethereal, evanescent, more refined and sublime part of art is the seeing nature through the medium of sentiment and passion, as each object is a symbol of the affections and a link in the chain of our endless being. But the unravelling this mysterious web of thought and feeling is alone in the Muse’s gift, namely, in the power of that trembling sensibility which is awake to every change and every modification of its ever-varying impressions, that,

This power is indifferently called genius, imagination, feeling, taste; but the manner in which it acts upon the mind can neither be defined by abstract rules, as is the case in science, nor verified by continual unvarying experiments, as is the case in mechanical performances. The mechanical excellence of the Dutch painters in colouring and handling is that which comes the nearest in fine art to the perfection of certain manual exhibitions of skill. The truth of the effect and the facility with which it is produced are equally admirable. Up to a certain point, every thing is faultless. The hand and eye have done their part. There is only a want of taste and genius. It is after we enter upon that enchanted ground that the human mind begins to droop and flag as in a strange road, or in a thick mist, benighted and making little way with many attempts and many failures, and that the best of us only escape with half a triumph. The undefined and the imaginary are the regions that we must pass like Satan, difficult and doubtful, ‘half flying, half on foot.’ The object in sense is a positive thing, and execution comes with practice.

Cleverness is a certain knack or aptitude at doing certain things, which depend more on a particular adroitness and off-hand readiness than on force or perseverance, such as making puns, making epigrams, making extempore verses, mimicking the company, mimicking a style, &c. Cleverness is either liveliness and smartness, or something answering to sleight of hand, like letting a glass fall sideways off a table, or else a trick, like knowing the secret spring of a watch. Accomplishments are certain external graces, which are to be learnt from others, and which are easily displayed to the admiration of the beholder, viz. dancing, riding, fencing, music, and so on. These ornamental acquirements are only proper to those who are at ease in mind and fortune. I know an individual who if he had been born to an estate of five thousand a year, would have been the most accomplished gentleman of the age. He would have been the delight and envy of the circle in which he moved—would have graced by his manners the liberality flowing from the openness of his heart, would have laughed with the women, have argued with the men, have said good things and written agreeable ones, have taken a hand at piquet or the lead at the harpsichord, and have set and sung his own verses—nugæ canoræ—with tenderness and spirit; a Rochester without the vice, a modern Surrey! As it is, all these capabilities of excellence stand in his way. He is too versatile for a professional man, not dull enough for a political drudge, too gay to be happy, too thoughtless to be rich. He wants the enthusiasm of the poet, the severity of the prose-writer, and the application of the man of business.—Talent is the capacity of doing any thing that depends on application and industry, such as writing a criticism, making a speech, studying the law. Talent differs from genius, as voluntary differs from involuntary power. Ingenuity is genius in trifles, greatness is genius in undertakings of much pith and moment. A clever or ingenious man is one who can do any thing well, whether it is worth doing or not: a great man is one who can do that which when done is of the highest importance. Themistocles said he could not play on the flute, but that he could make of a small city a great one. This gives one a pretty good idea of the distinction in question.

Greatness is great power, producing great effects. It is not enough that a man has great power in himself, he must shew it to all the world in a way that cannot be hid or gainsaid. He must fill up a certain idea in the public mind. I have no other notion of greatness than this two-fold definition, great results springing from great inherent energy. The great in visible objects has relation to that which extends over space: the great in mental ones has to do with space and time. No man is truly great, who is great only in his life-time. The test of greatness is the page of history. Nothing can be said to be great that has a distinct limit, or that borders on something evidently greater than itself. Besides, what is short-lived and pampered into mere notoriety, is of a gross and vulgar quality in itself. A Lord Mayor is hardly a great man. A city orator or patriot of the day only shew, by reaching the height of their wishes, the distance they are at from any true ambition. Popularity is neither fame nor greatness. A king (as such) is not a great man. He has great power, but it is not his own. He merely wields the lever of the state, which a child, an idiot, or a madman can do. It is the office, not the man we gaze at. Any one else in the same situation would be just as much an object of abject curiosity. We laugh at the country girl who having seen a king expressed her disappointment by saying, ‘Why, he is only a man!’ Yet, knowing this, we run to see a king as if he was something more than a man.—To display the greatest powers, unless they are applied to great purposes, makes nothing for the character of greatness. To throw a barley-corn through the eye of a needle, to multiply nine figures by nine in the memory, argues infinite dexterity of body and capacity of mind, but nothing comes of either. There is a surprising power at work, but the effects are not proportionate, or such as take hold of the imagination. To impress the idea of power on others, they must be made in some way to feel it. It must be communicated to their understandings in the shape of an increase of knowledge, or it must subdue and overawe them by subjecting their wills. Admiration, to be solid and lasting, must be founded on proofs from which we have no means of escaping; it is neither a slight nor a voluntary gift. A mathematician who solves a profound problem, a poet who creates an image of beauty in the mind that was not there before, imparts knowledge and power to others, in which his greatness and his fame consists, and on which it reposes. Jedediah Buxton will be forgotten; but Napier’s bones will live. Lawgivers, philosophers, founders of religion, conquerors and heroes, inventors and great geniuses in arts and sciences, are great men; for they are great public benefactors, or formidable scourges to mankind. Among ourselves, Shakespear, Newton, Bacon, Milton, Cromwell, were great men; for they shewed great power by acts and thoughts, which have not yet been consigned to oblivion. They must needs be men of lofty stature, whose shadows lengthen out to remote posterity. A great farce-writer may be a great man; for Moliere was but a great farce-writer. In my mind, the author of Don Quixote was a great man. So have there been many others. A great chess-player is not a great man, for he leaves the world as he found it. No act terminating in itself constitutes greatness. This will apply to all displays of power or trials of skill, which are confined to the momentary, individual effort, and construct no permanent image or trophy of themselves without them. Is not an actor then a great man, because ‘he dies and leaves the world no copy?’ I must make an exception for Mrs. Siddons, or else give up my definition of greatness for her sake. A man at the top of his profession is not therefore a great man. He is great in his way, but that is all, unless he shews the marks of a great moving intellect, so that we trace the master-mind, and can sympathise with the springs that urge him on. The rest is but a craft or mystery. John Hunter was a great man—that any one might see without the smallest skill in surgery. His style and manner shewed the man. He would set about cutting up the carcase of a whale with the same greatness of gusto that Michael Angelo would have hewn a block of marble. Lord Nelson was a great naval commander; but for myself, I have not much opinion of a sea-faring life. Sir Humphry Davy is a great chemist, but I am not sure that he is a great man. I am not a bit the wiser for any of his discoveries, nor I never met with any one that was. But it is in the nature of greatness to propagate an idea of itself, as wave impels wave, circle without circle. It is a contradiction in terms for a coxcomb to be a great man. A really great man has always an idea of something greater than himself. I have observed that certain sectaries and polemical writers have no higher compliment to pay their most shining lights than to say that ‘Such a one was a considerable man in his day.’ Some new elucidation of a text sets aside the authority of the old interpretation, and a ‘great scholar’s memory outlives him half a century,’ at the utmost. A rich man is not a great man, except to his dependants and his steward. A lord is a great man in the idea we have of his ancestry, and probably of himself, if we know nothing of him but his title. I have heard a story of two bishops, one of whom said (speaking of St. Peter’s at Rome) that when he first entered it, he was rather awe-struck, but that as he walked up it, his mind seemed to swell and dilate with it, and at last to fill the whole building—the other said that as he saw more of it, he appeared to himself to grow less and less every step he took, and in the end to dwindle into nothing. This was in some respects a striking picture of a great and little mind—for greatness sympathises with greatness, and littleness shrinks into itself. The one might have become a Wolsey; the other was only fit to become a Mendicant Friar—or there might have been court-reasons for making him a bishop. The French have to me a character of littleness in all about them; but they have produced three great men that belong to every country, Moliere, Rabelais, and Montaigne.

To return from this digression, and conclude the Essay. A singular instance of manual dexterity was shewn in the person of the late John Cavanagh, whom I have several times seen. His death was celebrated at the time in an article in the Examiner newspaper (Feb. 7, 1819), written apparently between jest and earnest: but as it is pat to our purpose, and falls in with my own way of considering such subjects, I shall here take leave to quote it.

‘Died at his house in Burbage-street, St. Giles’s, John Cavanagh, the famous hand fives-player. When a person dies, who does any one thing better than any one else in the world, which so many others are trying to do well, it leaves a gap in society. It is not likely that any one will now see the game of fives played in its perfection for many years to come—for Cavanagh is dead, and has not left his peer behind him. It may be said that there are things of more importance than striking a ball against a wall—there are things indeed which make more noise and do as little good, such as making war and peace, making speeches and answering them, making verses and blotting them; making money and throwing it away. But the game of fives is what no one despises who has ever played at it. It is the finest exercise for the body, and the best relaxation for the mind. The Roman poet said that “Care mounted behind the horseman and stuck to his skirts.” But this remark would not have applied to the fives-player. He who takes to playing at fives is twice young. He feels neither the past nor future “in the instant.” Debts, taxes, “domestic treason, foreign levy, nothing can touch him further.” He has no other wish, no other thought, from the moment the game begins, but that of striking the ball, of placing it, of making it! This Cavanagh was sure to do. Whenever he touched the ball, there was an end of the chase. His eye was certain, his hand fatal, his presence of mind complete. He could do what he pleased, and he always knew exactly what to do. He saw the whole game, and played it; took instant advantage of his adversary’s weakness, and recovered balls, as if by a miracle and from sudden thought, that every one gave for lost. He had equal power and skill, quickness, and judgment. He could either out-wit his antagonist by finesse, or beat him by main strength. Sometimes, when he seemed preparing to send the ball with the full swing of his arm, he would by a slight turn of his wrist drop it within an inch of the line. In general, the ball came from his hand, as if from a racket, in a straight horizontal line; so that it was in vain to attempt to overtake or stop it. As it was said of a great orator that he never was at a loss for a word, and for the properest word, so Cavanagh always could tell the degree of force necessary to be given to a ball, and the precise direction in which it should be sent. He did his work with the greatest ease; never took more pains than was necessary; and while others were fagging themselves to death, was as cool and collected as if he had just entered the court. His style of play was as remarkable as his power of execution. He had no affectation, no trifling. He did not throw away the game to show off an attitude, or try an experiment. He was a fine, sensible, manly player, who did what he could, but that was more than any one else could even affect to do. His blows were not undecided and ineffectual—lumbering like Mr. Wordsworth’s epic poetry, nor wavering like Mr. Coleridge’s lyric prose, nor short of the mark like Mr. Brougham’s speeches, nor wide of it like Mr. Canning’s wit, nor foul like the Quarterly, not let balls like the Edinburgh Review. Cobbett and Junius together would have made a Cavanagh. He was the best up-hill player in the world; even when his adversary was fourteen, he would play on the same or better, and as he never flung away the game through carelessness and conceit, he never gave it up through laziness or want of heart. The only peculiarity of his play was that he never volleyed, but let the balls hop; but if they rose an inch from the ground, he never missed having them. There was not only nobody equal, but nobody second to him. It is supposed that he could give any other player half the game, or beat him with his left hand. His service was tremendous. He once played Woodward and Meredith together (two of the best players in England) in the Fives-court, St. Martin’s-street, and made seven and twenty aces following by services alone—a thing unheard of. He another time played Peru, who was considered a first-rate fives-player, a match of the best out of five games, and in the three first games, which of course decided the match, Peru got only one ace. Cavanagh was an Irishman by birth, and a house-painter by profession. He had once laid aside his working-dress, and walked up, in his smartest clothes, to the Rosemary Branch to have an afternoon’s pleasure. A person accosted him, and asked him if he would have a game. So they agreed to play for half-a-crown a game, and a bottle of cider. The first game began—it was seven, eight, ten, thirteen, fourteen, all. Cavanagh won it. The next was the same. They played on, and each game was hardly contested. “There,” said the unconscious fives-player, “there was a stroke that Cavanagh could not take: I never played better in my life, and yet I can’t win a game. I don’t know how it is.” However, they played on, Cavanagh winning every game, and the by-standers drinking the cider, and laughing all the time. In the twelfth game, when Cavanagh was only four, and the stranger thirteen, a person came in, and said, “What! are you here, Cavanagh?” The words were no sooner pronounced than the astonished player let the ball drop from his hand, and saying, “What! have I been breaking my heart all this time to beat Cavanagh?” refused to make another effort. “And yet, I give you my word,” said Cavanagh, telling the story with some triumph, “I played all the while with my clenched fist.”—He used frequently to play matches at Copenhagen-house for wagers and dinners. The wall against which they play is the same that supports the kitchen-chimney, and when the wall resounded louder than usual, the cooks exclaimed, “Those are the Irishman’s balls,” and the joints trembled on the spit!—Goldsmith consoled himself that there were places where he too was admired: and Cavanagh was the admiration of all the fives-courts, where he ever played. Mr. Powell, when he played matches in the Court in St. Martin’s-street, used to fill his gallery at half a crown a head, with amateurs and admirers of talent in whatever department it is shown. He could not have shown himself in any ground in England, but he would have been immediately surrounded with inquisitive gazers, trying to find out in what part of his frame his unrivalled skill lay, as politicians wonder to see the balance of Europe suspended in Lord Castlereagh’s face, and admire the trophies of the British Navy lurking under Mr. Croker’s hanging brow. Now Cavanagh was as good-looking a man as the Noble Lord, and much better looking than the Right Hon. Secretary. He had a clear, open countenance, and did not look sideways or down, like Mr. Murray the bookseller. He was a young fellow of sense, humour, and courage. He once had a quarrel with a waterman at Hungerford-stairs, and, they say, served him out in great style. In a word, there are hundreds at this day, who cannot mention his name without admiration, as the best fives-player that perhaps ever lived (the greatest excellence of which they have any notion)—and the noisy shout of the ring happily stood him in stead of the unheard voice of posterity!—The only person who seems to have excelled as much in another way as Cavanagh did in his, was the late John Davies, the racket-player. It was remarked of him that he did not seem to follow the ball, but the ball seemed to follow him. Give him a foot of wall, and he was sure to make the ball. The four best racket-players of that day were Jack Spines, Jem. Harding, Armitage, and Church. Davies could give any one of these two hands a time, that is, half the game, and each of these, at their best, could give the best player now in London the same odds. Such are the gradations in all exertions of human skill and art. He once played four capital players together, and beat them. He was also a first-rate tennis-player, and an excellent fives-player. In the Fleet or King’s Bench, he would have stood against Powell, who was reckoned the best open-ground player of his time. This last-mentioned player is at present the keeper of the Fives-court, and we might recommend to him for a motto over his door—“Who enters here, forgets himself, his country, and his friends.” And the best of it is, that by the calculation of the odds, none of the three are worth remembering!—Cavanagh died from the bursting of a blood-vessel, which prevented him from playing for the last two or three years. This, he was often heard to say, he thought hard upon him. He was fast recovering, however, when he was suddenly carried off, to the regret of all who knew him. As Mr. Peel made it a qualification of the present Speaker, Mr. Manners Sutton, that he was an excellent moral character, so Jack Cavanagh was a zealous Catholic, and could not be persuaded to eat meat on a Friday, the day on which he died. We have paid this willing tribute to his memory.

I never was in a better place or humour than I am at present for writing on this subject. I have a partridge getting ready for my supper, my fire is blazing on the hearth, the air is mild for the season of the year, I have had but a slight fit of indigestion to-day (the only thing that makes me abhor myself), I have three hours good before me, and therefore I will attempt it. It is as well to do it at once as to have it to do for a week to come.

If the writing on this subject is no easy task, the thing itself is a harder one. It asks a troublesome effort to ensure the admiration of others: it is a still greater one to be satisfied with one’s own thoughts. As I look from the window at the wide bare heath before me, and through the misty moonlight air see the woods that wave over the top of Winterslow,

my mind takes its flight through too long a series of years, supported only by the patience of thought and secret yearnings after truth and good, for me to be at a loss to understand the feeling I intend to write about; but I do not know that this will enable me to convey it more agreeably to the reader.

Lady G. in a letter to Miss Harriet Byron, assures her that ‘her brother Sir Charles lived to himself:’ and Lady L. soon after (for Richardson was never tired of a good thing) repeats the same observation; to which Miss Byron frequently returns in her answers to both sisters—‘For you know Sir Charles lives to himself,’ till at length it passes into a proverb among the fair correspondents. This is not, however, an example of what I understand by living to one’s-self, for Sir Charles Grandison was indeed always thinking of himself; but by this phrase I mean never thinking at all about one’s-self, any more than if there was no such person in existence. The character I speak of is as little of an egotist as possible: Richardson’s great favourite was as much of one as possible. Some satirical critic has represented him in Elysium ‘bowing over the faded hand of Lady Grandison’ (Miss Byron that was)—he ought to have been represented bowing over his own hand, for he never admired any one but himself, and was the god of his own idolatry. Neither do I call it living to one’s-self to retire into a desert (like the saints and martyrs of old) to be devoured by wild beasts, nor to descend into a cave to be considered as a hermit, nor to get to the top of a pillar or rock to do fanatic penance and be seen of all men. What I mean by living to one’s-self is living in the world, as in it, not of it: it is as if no one knew there was such a person, and you wished no one to know it: it is to be a silent spectator of the mighty scene of things, not an object of attention or curiosity in it; to take a thoughtful, anxious interest in what is passing in the world, but not to feel the slightest inclination to make or meddle with it. It is such a life as a pure spirit might be supposed to lead, and such an interest as it might take in the affairs of men, calm, contemplative, passive, distant, touched with pity for their sorrows, smiling at their follies without bitterness, sharing their affections, but not troubled by their passions, not seeking their notice, nor once dreamt of by them. He who lives wisely to himself and to his own heart, looks at the busy world through the loop-holes of retreat, and does not want to mingle in the fray. ‘He hears the tumult, and is still.’ He is not able to mend it, nor willing to mar it. He sees enough in the universe to interest him without putting himself forward to try what he can do to fix the eyes of the universe upon him. Vain the attempt! He reads the clouds, he looks at the stars, he watches the return of the seasons, the falling leaves of autumn, the perfumed breath of spring, starts with delight at the note of a thrush in a copse near him, sits by the fire, listens to the moaning of the wind, pores upon a book, or discourses the freezing hours away, or melts down hours to minutes in pleasing thought. All this while he is taken up with other things, forgetting himself. He relishes an author’s style, without thinking of turning author. He is fond of looking at a print from an old picture in the room, without teasing himself to copy it. He does not fret himself to death with trying to be what he is not, or to do what he cannot. He hardly knows what he is capable of, and is not in the least concerned whether he shall ever make a figure in the world. He feels the truth of the lines—

he looks out of himself at the wide extended prospect of nature, and takes an interest beyond his narrow pretensions in general humanity. He is free as air, and independent as the wind. Woe be to him when he first begins to think what others say of him. While a man is contented with himself and his own resources, all is well. When he undertakes to play a part on the stage, and to persuade the world to think more about him than they do about themselves, he is got into a track where he will find nothing but briars and thorns, vexation and disappointment. I can speak a little to this point. For many years of my life I did nothing but think. I had nothing else to do but solve some knotty point, or dip in some abstruse author, or look at the sky, or wander by the pebbled sea-side—

I cared for nothing, I wanted nothing. I took my time to consider whatever occurred to me, and was in no hurry to give a sophistical answer to a question—there was no printer’s devil waiting for me. I used to write a page or two perhaps in half a year; and remember laughing heartily at the celebrated experimentalist Nicholson, who told me that in twenty years he had written as much as would make three hundred octavo volumes. If I was not a great author, I could read with ever fresh delight, ‘never ending, still beginning,’ and had no occasion to write a criticism when I had done. If I could not paint like Claude, I could admire ‘the witchery of the soft blue sky’ as I walked out, and was satisfied with the pleasure it gave me. If I was dull, it gave me little concern: if I was lively, I indulged my spirits. I wished well to the world, and believed as favourably of it as I could. I was like a stranger in a foreign land, at which I looked with wonder, curiosity, and delight, without expecting to be an object of attention in return. I had no relations to the state, no duty to perform, no ties to bind me to others: I had neither friend nor mistress, wife or child. I lived in a world of contemplation, and not of action.

This sort of dreaming existence is the best. He who quits it to go in search of realities, generally barters repose for repeated disappointments and vain regrets. His time, thoughts, and feelings are no longer at his own disposal. From that instant he does not survey the objects of nature as they are in themselves, but looks asquint at them to see whether he cannot make them the instruments of his ambition, interest, or pleasure; for a candid, undesigning, undisguised simplicity of character, his views become jaundiced, sinister, and double: he takes no farther interest in the great changes of the world but as he has a paltry share in producing them: instead of opening his senses, his understanding, and his heart to the resplendent fabric of the universe, he holds a crooked mirror before his face, in which he may admire his own person and pretensions, and just glance his eye aside to see whether others are not admiring him too. He no more exists in the impression which ‘the fair variety of things’ makes upon him, softened and subdued by habitual contemplation, but in the feverish sense of his own upstart self-importance. By aiming to fix, he is become the slave of opinion. He is a tool, a part of a machine that never stands still, and is sick and giddy with the ceaseless motion. He has no satisfaction but in the reflection of his own image in the public gaze, but in the repetition of his own name in the public ear. He himself is mixed up with, and spoils every thing. I wonder Buonaparte was not tired of the N.N.’s stuck all over the Louvre and throughout France. Goldsmith (as we all know), when in Holland, went out into a balcony with some handsome Englishwomen, and on their being applauded by the spectators, turned round, and said peevishly—‘There are places where I also am admired.’ He could not give the craving appetite of an author’s vanity one day’s respite. I have seen a celebrated talker of our own time turn pale and go out of the room when a showy-looking girl has come into it, who for a moment divided the attention of his hearers. Infinite are the mortifications of the bare attempt to emerge from obscurity; numberless the failures; and greater and more galling still the vicissitudes and tormenting accompaniments of success—

‘Would to God,’ exclaimed Oliver Cromwell, when he was at any time thwarted by the Parliament, ‘that I had remained by my wood-side to tend a flock of sheep, rather than have been thrust on such a government as this!’ When Buonaparte got into his carriage to proceed on his Russian expedition, carelessly twirling his glove, and singing the air—‘Malbrook to the wars is going’—he did not think of the tumble he has got since, the shock of which no one could have stood but himself. We see and hear chiefly of the favourites of Fortune and the Muse, of great generals, of first-rate actors, of celebrated poets. These are at the head; we are struck with the glittering eminence on which they stand, and long to set out on the same tempting career:—not thinking how many discontented half-pay lieutenants are in vain seeking promotion all their lives, and obliged to put up with ‘the insolence of office, and the spurns which patient merit of the unworthy takes;’ how many half-starved strolling-players are doomed to penury and tattered robes in country-places, dreaming to the last of a London engagement; how many wretched daubers shiver and shake in the ague-fit of alternate hopes and fears, waste and pine away in the atrophy of genius, or else turn drawing-masters, picture-cleaners, or newspaper critics; how many hapless poets have sighed out their souls to the Muse in vain, without ever getting their effusions farther known than the Poet’s-Corner of a country newspaper, and looked and looked with grudging, wistful eyes at the envious horizon that bounded their provincial fame! Suppose an actor, for instance, ‘after the heart-aches and the thousand natural pangs that flesh is heir to,’ does get at the top of his profession, he can no longer bear a rival near the throne; to be second or only equal to another, is to be nothing: he starts at the prospect of a successor, and retains the mimic sceptre with a convulsive grasp: perhaps as he is about to seize the first place which he has long had in his eye, an unsuspected competitor steps in before him, and carries off the prize, leaving him to commence his irksome toil again: he is in a state of alarm at every appearance or rumour of the appearance of a new actor: ‘a mouse that takes up its lodging in a cat’s ear’^[28] has a mansion of peace to him: he dreads every hint of an objection, and least of all can forgive praise mingled with censure: to doubt is to insult, to discriminate is to degrade: he dare hardly look into a criticism unless some one has tasted it for him, to see that there is no offence in it: if he does not draw crowded houses every night, he can neither eat nor sleep; or if all these terrible inflictions are removed, and he can ‘eat his meal in peace,’ he then becomes surfeited with applause and dissatisfied with his profession: he wants to be something else, to be distinguished as an author, a collector, a classical scholar, a man of sense and information, and weighs every word he utters, and half retracts it before he utters it, lest if he were to make the smallest slip of the tongue, it should get buzzed abroad that Mr. — was only clever as an actor! If ever there was a man who did not derive more pain than pleasure from his vanity, that man, says Rousseau, was no other than a fool. A country-gentleman near Taunton spent his whole life in making some hundreds of wretched copies of second-rate pictures, which were bought up at his death by a neighbouring Baronet, to whom

A little Wilson in an obscure corner escaped the man of virtù, and was carried off by a Bristol picture-dealer for three guineas, while the muddled copies of the owner of the mansion (with the frames) fetched thirty, forty, sixty, a hundred ducats a piece. A friend of mine found a very fine Canaletti in a state of strange disfigurement, with the upper part of the sky smeared over and fantastically variegated with English clouds; and on enquiring of the person to whom it belonged whether something had not been done to it, received for answer ‘that a gentleman, a great artist in the neighbourhood, had retouched some parts of it.’ What infatuation! Yet this candidate for the honours of the pencil might probably have made a jovial fox-hunter or respectable justice of the peace, if he could only have stuck to what nature and fortune intended him for. Miss — can by no means be persuaded to quit the boards of the theatre at —, a little country town in the West of England. Her salary has been abridged, her person ridiculed, her acting laughed at; nothing will serve—she is determined to be an actress, and scorns to return to her former business as a milliner. Shall I go on? An actor in the same company was visited by the apothecary of the place in an ague-fit, who, on asking his landlady as to his way of life, was told that the poor gentleman was very quiet and gave little trouble, that he generally had a plate of mashed potatoes for his dinner, and lay in bed most of his time, repeating his part. A young couple, every way amiable and deserving, were to have been married, and a benefit-play was bespoke by the officers of the regiment quartered there, to defray the expense of a license and of the wedding-ring, but the profits of the night did not amount to the necessary sum, and they have, I fear, ‘virgined it e’er since!’ Oh for the pencil of Hogarth or Wilkie to give a view of the comic strength of the company at —, drawn up in battle-array in the Clandestine Marriage, with a coup d’œil of the pit, boxes, and gallery, to cure for ever the love of the ideal, and the desire to shine and make holiday in the eyes of others, instead of retiring within ourselves and keeping our wishes and our thoughts at home!

Even in the common affairs of life, in love, friendship, and marriage, how little security have we when we trust our happiness in the hands of others! Most of the friends I have seen have turned out the bitterest enemies, or cold, uncomfortable acquaintance. Old companions are like meats served up too often that lose their relish and their wholesomeness. He who looks at beauty to admire, to adore it, who reads of its wondrous power in novels, in poems, or in plays, is not unwise: but let no man fall in love, for from that moment he is ‘the baby of a girl.’ I like very well to repeat such lines as these in the play of Mirandola—

but however beautiful the description, defend me from meeting with the original!

The song is Gay’s, not mine, and a bitter-sweet it is.—How few out of the infinite number of those that marry and are given in marriage, wed with those they would prefer to all the world; nay, how far the greater proportion are joined together by mere motives of convenience, accident, recommendation of friends, or indeed not unfrequently by the very fear of the event, by repugnance and a sort of fatal fascination: yet the tie is for life, not to be shaken off but with disgrace or death: a man no longer lives to himself, but is a body (as well as mind) chained to another, in spite of himself—

So Milton (perhaps from his own experience) makes Adam exclaim, in the vehemence of his despair,

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.^[29]—

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 behind-hand 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 any one 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 honesty to the other side. It reads the Edinburgh and Quarterly Reviews, and believes them both—or if there is a doubt, malice turns the scale. Taylor and Hessey told me that they had sold nearly two editions of the Characters of Shakespear’s Plays in about three months, but that after the Quarterly Review of them came out, they never sold another copy. The public, enlightened as they are, must have known the meaning of that attack as well as those who made it. It was not ignorance then but cowardice that led them to give up their own opinion. A crew of mischievous critics at Edinburgh having fixed the epithet of the Cockney School to one or two writers born in the metropolis, all the people in London became afraid of looking into their works, lest they too should be convicted of cockneyism. Oh brave public! This epithet proved too much for one of the writers in question, and stuck like a barbed arrow in his heart. Poor Keats! What was sport to the town was death to him. Young, sensitive, delicate, he was like