At length I am arrived at my seventh fox,—the last of the domestic quadrupeds against which I have vowed a crusade,—and here opens the chase of him. I call him
EXACTINGNESS.
And having done this, I drop the metaphor, for fear of chasing it beyond the rules of graceful rhetoric, and shall proceed to define the trait.
All the other domestic faults of which I have treated have relation to the manner in which the ends of life are pursued; but this one is an underlying, false, and diseased state of conception as to the very ends and purposes of life itself.
If a piano is tuned to exact concert pitch, the majority of voices must fall below it; for which reason, most people indulgently allow their pianos to be tuned a little below this point, in accommodation to the average power of the human voice. Persons of only ordinary powers of voice would be considered absolute monomaniacs, who should insist on having their pianos tuned to accord with any abstract notion of propriety or perfection,—rendering themselves wretched by persistently singing all their pieces miserably out of tune in consequence.
Yet there are persons who keep the requirements of life strained up always at concert pitch, and are thus worn out and made miserable all their days by the grating of a perpetual discord.
There is a faculty of the human mind to which phrenologists have given the name of Ideality, which is at the foundation of this exactingness. Ideality is the faculty by which we conceive of and long for perfection; and at a glance it will be seen, that, so far from being an evil ingredient of human nature, it is the one element of progress that distinguishes man's nature from that of the brute. While animals go on from generation to generation, learning nothing and forgetting nothing, practising their small circle of the arts of life no better and no worse from year to year, man is driven by ideality to constant invention and alteration, whence come arts, sciences, and the whole progress of society. Ideality induces discontent with present attainments, possessions, and performances, and hence come better and better ones. So in morals, ideality constantly incites to higher and nobler modes of living and thinking, and is the faculty to which the most effective teachings of the great Master of Christianity are addressed. To be dissatisfied with present attainments, with earthly things and scenes, to aspire and press on to something forever fair, yet forever receding before our steps,—this is the teaching of Christianity, and the work of the Christian.
But every faculty has its own instinctive, wild growth, which, like the spontaneous produce of the earth, is crude and weedy.
Revenge, says Lord Bacon, is a sort of wild justice, obstinacy is untutored firmness,—and so exactingness is untrained ideality; and a vast deal of misery, social and domestic, comes, not of the faculty, but of its untrained exercise.
The faculty which is ever conceiving and desiring something better and more perfect must be modified in its action by good sense, patience, and conscience, or it induces a morbid, discontented spirit, which courses through the veins of individual and family life like a subtle poison.