The more distant the tie of blood, the less reason, of course, there is to consider it; yet it is strange to see how even sensible men will welcome the Good-for-nothing, who chance to be 'of kin' to them, to the exclusion of the Worthy, who lack that adventitious claim. The effect of this is an absolute immorality, since it offers a premium to unpleasant people, while it heavily handicaps those who desire to make themselves agreeable. To give a particular example of this, though upon a large scale, I might cite Scotland, where, making allowance for the absence of that University system, which in England is so strong a social tie, there are undoubtedly fewer friendships, in comparison, than there are with us; this I have no hesitation in attributing to clanship—the exaggeration of the family tie—which substitutes nearness for dearness, and places a tenth cousin above the most charming of companions, who labours under the disadvantage of being 'nae kin.'
Again, what is more common than to hear it said, in apology for some manifestly ill-conditioned and offensive person, that he is 'good to his family'? The praise is probably only so far deserved that he does not beat his wife nor starve his children; but, supposing even he treated them as he should do, and, moreover, entertained his ten-times removed cousins to dinner every Sunday, what is that to me who do not enjoy his unenviable hospitality? Let his cousins speak well of him by all means; but let the rest of the world speak as they find. I protest against the theory that the social virtues should limit themselves to the home circle, and still more, that they should extend to the distant branches of it to the exclusion of the world at large.
Of Howard, the philanthropist, it is said—and, I notice, said with a certain cynical pleasure—that, notwithstanding his universal benevolence, he behaved with severity ta his own son. I have not that intimate acquaintance with the circumstances which, to judge by the confidence of their assertions, his traducers possess, but I should be slow to believe, in the case of such a father, that the son did not deserve all he got, or was not forgiven even to the seventy times seventh offence. There is, however, no little want of reason in the ordinary acceptation of the term, 'loving forgiveness.' He must be a very morose man who does not forgive a personal injury, especially when there has been an expression of repentance for it; but there are offences which, quite independently of their personal sting, manifest in the offender a cruel or bad heart, and 'loving forgiveness' is in that case no more to be expected than that we should take a serpent who has already stung us to our bosom. 'It is his nature to,' as the poet expresses it, and if that serpent is my relative it is my misfortune, and by no means impresses me with a sense of obligation. Indeed, in the case of an offensive relation, so far from his having any claim to my consideration, it seems to me I have a very substantial grievance in the fact of his existence, and that he owes me reparation for it.
It is perhaps from a natural reaction, and is a sort of unconscious protest against the preposterous claims of kinship, that our connections by marriage are so freely criticised, and, to say truth, held in contempt. No one enjoins us to love our wife's relations, indeed, our own kindred are generally dead against them, and especially against her mother, to whom the poor woman very naturally clings. This is as unreasonable in the way of prejudice, as the other line of conduct is in the way of favouritism. It is, in short, my humble opinion that, if everyone stood upon his or her own merits, and was treated accordingly, this world of ours would be the better for it; and of this I am quite sure—it would have fewer disagreeable people in it. I am neither so patriotic nor so thorough-going as the American citizen, who, during the late Civil War, came to President Lincoln, and nobly offered to sacrifice on the altar of freedom 'all his able-bodied relations;' but I think that most of us would be benefited if they were weeded out a bit.
INVALID LITERATURE.
It has always struck me as a breach of faith in Charles Lamb to have published the fact that dear, 'rigorous' Mrs. Battle's favourite suit was Hearts: and is in my eyes, notwithstanding Mr. Carlyle's posthumous outburst, the only blot on his character. His own confession, though tendered with a blush, that there is such a thing as sick whist stands on totally different grounds; it is not a relaxation of principle, but an acknowledgment of a weakness common to human nature. One of the most advanced thinkers and men of science of our time has frankly admitted that his theological views are considerably modified by the state of his health; and if one's ideas on futurity are thus affected, it is no wonder that things of this world wear a different appearance when viewed from a sick bed. It is not difficult to imagine that whist, for example, played on the counterpane by three good Samaritans, to while away the hours for an afflicted friend, differs from the game when played on a club card-table. Common humanity prevents our saying what we think of the play of an invalid who may be enjoying his last rubber; and if the ace of trumps is found under his pillow, we only smile and hope it will not occur again.
On the other hand, literary taste would, one would think, be the last thing to vary with our physical condition; yet those who have had long illnesses know better, and will, I am sure, bear me out in the assertion that there are such things as sick books. I do not, of course, speak of devotional works. I am picturing the poor man when he is getting well after a long bout of illness; his mind clear, but inert; his limbs painless, but so languid that they hardly seem to belong to him; and when he regards their attenuated proportions with the same sort of feeble interest that is evoked by eggshell china—they are not useful, still it would be a pity if they broke.
Then it is that one feels a loathing of the strong meats of literature, and a liking for its milk diet. As to metaphysics, one has had enough and to spare of them when one was delirious; while the 'Fairy Tales of Science' do not strike one just then as being quite so fairylike as the poet represents them. As to science, indeed, there is but one thing clear to us, namely, that the theory of evolution is a mistake; for though one's getting better at all is undoubtedly a proof of the survival of the fittest, we are well convinced that we have retrograded from what we were. It would puzzle Darwin himself to fix our position exactly, but though we lack the tenacity, and especially the colour, of the sea-anemone, we seem to be there or thereabouts in the scale of humanity. When last prostrated by rheumatic fever, or its remedies, I remember, indeed, to have been inclined to mathematics. When very ill I had suffered agonies in my dreams from the persecutions of an impossible quantity, and perhaps the association of ideas suggested, as I slowly gathered strength, a little problem in statics. It had been taught me by my dear tutor at Cambridge, whom undergraduates have long ceased to trouble, as a proof of the pathos that dwells in figures; and I kept repeating it to myself, with the letters all misplaced, till I became exhausted by tears and emotion.
As a general rule, however, even mathematics fail to interest the convalescent. 'Man delights not him; no, nor woman neither;' but Literature, if light in the hand, and always provided that he has his back to the window, is a pleasure to him only next to that of his new found appetite and his first chicken. His taste 'has suffered a sick change,' but that by no means implies it has deteriorated. On the contrary, his critical faculty has fled (which is surely an immense advantage), while he has recovered much of that power of appreciation which rarely abides with us to maturity. He is not on the outlook for mistakes, slips of style, anachronisms; he derives no pleasure from the discovery of spots in the sun, but is content to bask in the rays of it. He does not necessarily return to the favourites of his youth, though he has a tendency that way, but the shackles of convention have slipped away from him with his flesh, and he reads what he likes, and not what he has been told he ought to like. He has been so long removed from public opinion, that, like a shipwrecked crew in an open boat, it has ceased to affect him; only, instead of taking to cannibalism, he takes to what is nice. As his physical appetite is fastidious, so his mental palate has a relish only for titbits. If ever there was a time for a reasonable being to 'dip' into books, or to enjoy 'half-hours with the best authors,' this is it; but weak as the patient is, he commonly declines to have his tastes dictated to; perhaps there is an unpleasant association in his mind, arising from Brand and Liebig, with all 'extracts;' but, at all events, those literary compilations oppress and bewilder him; he objects to the extraordinary fertility of 'Ibid,' an author whose identity he cannot quite call to mind, and prefers to choose for himself.