Enthusiasms are only endurable when affectations, to be put on and put off at pleasure; to be trifled with, not to be possessed by. This is an age of toleration; we tolerate everything but what is earnest, and we lavish our adulation on the pretence, not the reality of sincerity. For we know that a genuine enthusiasm is unsuitable for social intercourse; he who is carried away by it is carried beyond the limits of that toleration which allows a little of everything, but exclusiveness to none. He who harbours a belief is not suffered to obtrude it; if he be a teetotaller he must hide his blue ribbon; if a Home Ruler, must joke over his shamrock; if a Quaker; must dress in colours; if a Catholic, eat meat on Good Friday. The apostle expressed his desire to be all things to all men; we have made universal what was then a possibility only to one, we are all things to all men, only sincere neither to ourselves nor to any one. We are like children’s penny watches that mark any hour the wearers desire, not chronometers that fix the time for all. How can we be chronometers when we have no main springs, or if we had them, wilfully break them.
We regard all enthusiasms as forms of fever, and quarantine those infected by them; we watch ourselves against them, we are uneasy when the symptoms appear among our children. At the least quickening of the pulse and kindling of the eye we fly to our medicine chests for a spiritual narcotic or a sceptical lowering draught.
The new method of dealing with fevers is to plunge the patient in cold water, the reverse of the old method, which was to bring out the heat; and we apply this improved system to our spiritual fevers, to all these mental attacks bred of convictions. We subdue them with the douche and ice, and the wet blanket. When the priests of Baal invoked their god on Mount Carmel, they leaped upon the altar, and cut themselves with knives; but Elijah looked on with a supercilious smile, and invited those who followed him to pour buckets of water over his sacrifice; and with what pity, what contempt we regard all such as are possessed with the divine fury, and are ready to suffer and make themselves ridiculous for their god; how we water our oblations, and make sure that the sticks on our altar are green and incombustible; how, if a little spark appears, or a spiral of smoke arises, we turn on hydrants, and our friends rush to our aid with the buckets, and we do not breathe freely till spark and smoke are subdued.
But then, because altars are erected for burnt sacrifices, and a burnt sacrifice is unsavoury, expensive, and unfashionable, we thrust a little coloured tin-foil in among the wet sticks, and protest how natural, how like real fire it looks, and we prostrate ourselves before it in mock homage.
No dread of enthusiasm, no shrinking from conviction, is found among the uneducated, and the semi-educated. Among them enthusiasm is the token of the divine afflatus, as madness is regarded among savages. They respect it, they bring fuel to feed it, they allow it to burst into extravagance, to riot over reason, and to consume every particle of common sense. The corrective, judicial faculty, the balance wheel is deficient; the strength, not the quality of a conviction gives it its command to the respect and adhesion of the many. If I were to break out of Bedlam with the one fixed idea in me that I had eyes at the ends of my ten toes, wherewith I saw everything that went on in the world, and with my big toes saw what was to be in the future; and if I went up and down England preaching this and declaring what I saw with my toes, and continued preaching it with the fire of perfect sincerity for a twelvemonth, I would shake the hold of the Established Church on the hearts of the people, and make the work of the Liberation Society easy. Half England would form the Church of the seeing toes, but in that Church I would not number any of the cultured.
As for us, we get over our enthusiasms early, as we cut our teeth, and we lose them as rapidly. Primeval man wore his teeth till he died, so do savages of the present day; but the very milk teeth of our infants decay. We are so familiar with the fact that we assume that all good sets of teeth are false, that if we keep here and there a fang in our jaws, it is carious, and only preserved as a peg to which to wire our sham molars and front teeth. It is so unusual to find any one with a real set, that we look on such a person with suspicion as having in him a stain of barbarous blood.
It is obvious that this defect of real teeth in our jaws has its advantages. It allows us to change our teeth when we find those we have hitherto worn inconvenient or out of fashion.
It is the same with our convictions, we lose them early, all the inside disappears, leaving but the exterior enamel, and that breaks away finally.
But then, we do not open our mouths to our friends and in society, exposing our deficiencies. We replace what is lost by what looks well, and hold them in position by the fragments of early belief that still project; and when these artificial articles prove irksome we change them. This is how it is that, for instance, in politics, a man may profess to day one thing, and something quite different to-morrow. No one is shocked, every one understands that this exhibition to-day is unreal, and that to-morrow also unreal.
But, together with the advantage afforded by this power of altering our sets, there is a disadvantage which must not be left unnoticed, which is that the biting and holding power in them is not equal to that possessed by the natural articles.