THE SAME SUBJECT CONTINUED
The London Weekly Review.] [December 13, 1828.
We sometimes deceive ourselves, and think worse of human nature than it deserves, in consequence of judging of character from names, and classes, and modes of life. No one is simply and absolutely any one thing, though he may be branded with it as a name. Some persons have expected to see his crimes written in the face of a murderer, and have been disappointed because they did not, as if this impeached the distinction between virtue and vice. Not at all. The circumstance only showed that the man was other things, and had other feelings besides those of a murderer. If he had nothing else,—if he had fed on nothing else,—if he had dreamt of nothing else, but schemes of murder, his features would have expressed nothing else: but this perfection in vice is not to be expected from the contradictory and mixed nature of our motives. Humanity is to be met with in a den of robbers; nay, modesty in a brothel. Even among the most abandoned of the other sex, there is not unfrequently found to exist (contrary to all that is generally supposed) one strong and individual attachment, which remains unshaken to the last. Virtue may be said to steal, like a guilty thing, into the secret haunts of vice and infamy; it clings to their devoted victim, and will not be driven quite away. Nothing can destroy the human heart. Again, there is a heroism in crime, as well as in virtue. Vice and infamy have also their altars and their religion. This makes nothing in their favour, but is a proof of the heroical disinterestedness of man’s nature, and that whatever he does, he must fling a dash of romance and sublimity into it; just as some grave biographer has said of Shakespeare, that ‘even when he killed a calf, he made a speech and did it in a great style.’
It is then impossible to get rid of this original distinction and contradictory bias, and to reduce everything to the system of French levity and Epicurean indifference. Wherever there is a capacity of conceiving of things as different from what they are, there must be a principle of taste and selection—a disposition to make them better, and a power to make them worse. Ask a Parisian milliner if she does not think one bonnet more becoming than another—a Parisian dancing-master if French grace is not better than English awkwardness—a French cook if all sauces are alike—a French blacklegs if all throws are equal on the dice? It is curious that the French nation restrict rigid rules and fixed principles to cookery and the drama, and maintain that the great drama of human life is entirely a matter of caprice and fancy. No one will assert that Raphael’s histories, that Claude’s landscapes are not better than a daub: but if the expression in one of Raphael’s faces is better than the most mean and vulgar, how resist the consequence that the feeling so expressed is better also? It does not appear to me that all faces or all actions are alike. If goodness were only a theory, it were a pity it should be lost to the world. There are a number of things, the idea of which is a clear gain to the mind. Let people, for instance, rail at friendship, genius, freedom, as long as they will—the very names of these despised qualities are better than anything else that could be substituted for them, and embalm even the most envenomed satire against them. It is no small consideration that the mind is capable even of feigning such things. So I would contend against that reasoning which would have it thought that if religion is not true, there is no difference between mankind and the beasts that perish;—I should say, that this distinction is equally proved, if religion is supposed to be a mere fabrication of the human mind; the capacity to conceive it makes the difference. The idea alone of an over-ruling Providence, or of a future state, is as much a distinctive mark of a superiority of nature, as the invention of the mathematics, which are true,—or of poetry, which is a fable. Whatever the truth or falsehood of our speculations, the power to make them is peculiar to ourselves.
The contrariety and warfare of different faculties and dispositions within us has not only given birth to the Manichean and Gnostic heresies, and to other superstitions of the East, but will account for many of the mummeries and dogmas both of Popery and Calvinism,—confession, absolution, justification by faith, &c.; which, in the hopelessness of attaining perfection, and our dissatisfaction with ourselves for falling short of it, are all substitutes for actual virtue, and an attempt to throw the burthen of a task, to which we are unequal or only half disposed, on the merits of others, or on outward forms, ceremonies, and professions of faith. Hence the crowd of
‘Eremites and friars,
White, black, and grey, with all their trumpery.’
If we do not conform to the law, we at least acknowledge the jurisdiction of the court. A person does wrong; he is sorry for it; and as he still feels himself liable to error, he is desirous to make atonement as well as he can, by ablutions, by tithes, by penance, by sacrifices, or other voluntary demonstrations of obedience, which are in his power, though his passions are not, and which prove that his will is not refractory, and that his understanding is right towards God. The stricter tenets of Calvinism, which allow of no medium between grace and reprobation, and doom man to eternal punishment for every breach of the moral law, as an equal offence against infinite truth and justice, proceed (like the paradoxical doctrine of the Stoics) from taking a half-view of this subject, and considering man as amenable only to the dictates of his understanding and his conscience, and not excusable from the temptations and frailty of human ignorance and passion. The mixing up of religion and morality together, or the making us accountable for every word, thought, or action, under no less a responsibility than our everlasting future welfare or misery, has also added incalculably to the difficulties of self-knowledge, has superinduced a violent and spurious state of feeling, and made it almost impossible to distinguish the boundaries between the true and false, in judging of human conduct and motives. A religious man is afraid of looking into the state of his soul, lest at the same time he should reveal it to Heaven; and tries to persuade himself that by shutting his eyes to his true character and feelings, they will remain a profound secret both here and hereafter. This is a strong engine and irresistible inducement to self-deception; and the more zealous any one is in his convictions of the truth of religion, the more we may suspect the sincerity of his pretensions to piety and morality.
Thus, though I think there is very little downright hypocrisy in the world, I do think there is a great deal of cant—‘cant religious, cant political, cant literary,’ &c. as Lord Byron said. Though few people have the face to set up for the very thing they in their hearts despise, we almost all want to be thought better than we are, and affect a greater admiration or abhorrence of certain things than we really feel. Indeed, some degree of affectation is as necessary to the mind as dress is to the body; we must overact our part in some measure, in order to produce any effect at all. There was formerly the two hours’ sermon, the long-winded grace, the nasal drawl, the uplifted hands and eyes; all which, though accompanied with some corresponding emotion, expressed more than was really felt, and were in fact intended to make up for the conscious deficiency. As our interest in anything wears out with time and habit, we exaggerate the outward symptoms of zeal as mechanical helps to devotion, dwell the longer on our words as they are less felt, and hence the very origin of the term, cant. The cant of sentimentality has succeeded to that of religion. There is a cant of humanity, of patriotism and loyalty—not that people do not feel these emotions, but they make too great a fuss about them, and drawl out the expression of them till they tire themselves and others. There is a cant about Shakespeare. There is a cant about Political Economy just now. In short, there is and must be a cant about everything that excites a considerable degree of attention and interest, and that people would be thought to know and care rather more about than they actually do. Cant is the voluntary overcharging or prolongation of a real sentiment; hypocrisy is the setting up a pretension to a feeling you never had and have no wish for. Mr. Coleridge is made up of cant, that is, of mawkish affectation and sensibility; but he has not sincerity enough to be a hypocrite, that is, he has not hearty dislike or contempt enough for anything, to give the lie to his puling professions of admiration and esteem for it. The fuss that Mr. Liberal Snake makes about Political Economy is not cant, but what Mr. Theodore Hook politely calls humbug; he himself is hardly the dupe of his own pompous reasoning, but he wishes to make it the stalking-horse of his ambition or interest to sneak into a place and curry favour with the Government....