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XXVII.
THE DUBIOUS

 
“Man, on the dubious waves of error tossed,
His ship half-foundered, and his compass lost,
Sees, far as human optics may command,
A sleeping fog, and fancies it dry land:
Spreads all his canvas, every sinew plies;
Pants for ’t, aims at it, enters it, and dies!”
 

Cowper.

This is a talker of an opposite stamp to the dogmatist. The one knows and asserts with imperial positiveness, the other with childish trepidation and hesitancy. “It is so, it can’t be otherwise, and you must believe it,” is the dictatorial spirit of the dogmatist. “It may be so, I am not certain, I cannot vouch for its truthfulness: in fact, I am rather inclined to doubt it, but I would not deny nor affirm, or say one word to dispose you either way,” is the utterance of the spirit of Dubious. He is an oscillator, a pendulum, a wave of the sea, a weathercock. He has no certain dwelling-place within the whole domain of knowledge, in which to rest the sole of his feet with permanency. He sees, hears, smells, tastes, and feels nothing with certainty, and hence he knows nothing by his senses but what is enveloped in the clouds of doubtfulness. He tenaciously guards himself in the utterance of any sentiment, story, or rumour, lest he expose himself to apprehension. His own existence is a fact of which he speaks with caution. His consciousness may be a reality of which he can say a word. As to his soul, he does not like to speak of that with any assurance. The being of a God is a doctrine in the clouds, and he cannot affirm it with confidence. There may be such places as China, India, Africa, etc.; but as he has never seen them, he dare not venture his full belief in their existence. Whatever he has seen, and whatever he has not seen, seem to stand on the same ground as to the exercise of his faith. Things worldly and religious, simple and profound, plain and mysterious, practical and theoretical, human and divine, personal and relative, present and future, near and afar off, – all seem to crowd around him with a hazy appearance, and he has no definite or certain knowledge respecting them of which to speak. All the things he has ever read or heard he seems to have forgotten, or to hold them with a vague and uncertain tenure. There is nothing within him to rely upon but doubts, fears, and may bes. He lives, moves, and has his being in uncertainties. He will not positively affirm whether his face is black or white, his nose long or short, his own or some other person’s. He “guesses” that two and two make four, and that four and three do not make eight. He “guesses” that blue is not red, and that green is neither blue nor red. He “guesses” that the earth is globular, but would not like to assert that it is not a plain. He “guesses” that the sun gives light by day and the moon by night; but as for affirming either the one or the other, he would not like to commit himself to such positiveness. His talk is full of “hopes,” “presumes,” “may bes,” “trusts,” “guesses,” and such-like expressions. He is certainly a doubtful man to have anything to do with in conversation. I do not say he is dangerous. Far from this, for he has not confidence enough in your actual materiality to make an assault upon your person; and he has not certain knowledge sufficient to contend with your opinions, so that there is no need of apprehension upon either the mental or physical question. It is difficult to acquire any information from him, for who likes to add that to his stock of knowledge which is shrouded in doubts, and to which the communicator will not give the seal of his affirmation? Of course some knowledge must be held and communicated problematically. Such we are willing to take in its legitimate character. But our Dubious talker appears to destroy all distinction and difference, and to arrange all knowledge in the probable or doubtful category, and hence he has nothing but doubtful information to impart, which in reality is no information. To enter into conversation with Dubious, therefore, is no actual benefit to the intellect or the faith. It is harassing, perplexing, provoking to the man who possesses belief in the certainty of things. It is to him time lost, and words uttered in vanity. He retires from the scene with dissatisfaction and disgust. He pities the man who knows nothing, whose intellect revolves in universal haziness, and whose soul is steeped in the quagmires of unrestrained scepticism.

Cowper does admirable justice to this talker in the following lines: —

 
“Dubious is such a scrupulous good man —
Yes – you may catch him tripping if you can:
He would not with a peremptory tone
Assert the nose upon his face his own;
With hesitation admirably slow,
He humbly hopes – presumes – it may be so.
His evidence, if he were called by law
To swear to some enormity he saw,
For want of prominence and just relief,
Would hang an honest man and save a thief.
Through constant dread of giving truth offence,
He ties up all his hearers in suspense;
Knows what he knows as if he knew it not;
What he remembers, seems to have forgot;
His sole opinion, whatsoe’er befall,
Centring at last in having none at all.
Yet, though he tease and baulk your listening ear,
He makes one useful point exceeding clear;
Howe’er ingenious on his darling theme
A sceptic in philosophy may seem,
Reduced to practice, his beloved rule
Would only prove him a consummate fool;
Useless in him alike both brain and speech,
Fate having placed all truth above his reach,
His ambiguities his total sum,
He might as well be blind, and deaf, and dumb.”
 

XXVIII.
THE SUSPICIOUS

 
“Foul suspicion! thou turnest love divine
To joyless dread, and mak’st the loving heart
With hateful thoughts to languish and repine,
And feed itself with self-consuming smart;
Of all the passions of the mind thou vilest art.”
 

Spencer.

The words of his mouth live with a spirit of doubt, incredulity, and jealousy. Actions, thoughts, motives, are questioned as to their reality and disinterestedness. Good counsel given in time of perplexity is attributed to some ulterior purpose which is kept out of view. Gifts of beneficence are said to be deeds of selfishness – patronage is expected in an affair you have on hand, or you anticipate as much or more in return in some other ways. A family visited with a severe affliction is suspected to have the cause in some secret moral delinquency in the father, or mother, or elder son or daughter. A merchant meets with reverses in his business, and he is suspected of something wrong, for which these reverses are sent as punishment. A traveller meets with an accident, by which a member of his body is fractured or life taken away: he is suspected of having been a great sinner before God, for which His vengeance now visits him.

The suspicious talker may be found in one or other phase of his character in almost every class and grade of society. How often the husband suspects the wife, and the wife the husband; the master the servant, and the servant the master; brothers suspect brothers; sisters sisters; neighbours neighbours; the rich the poor; the poor the rich.

The talk of the suspicious is bitter, stinging, exasperating. How often it ends in jealousy, strife, quarrels, separations, and other evils of a similar kind!

This talk seldom or ever effects any good. It more frequently excites to the very thing on which the suspicion has fixed its demon eye, but of which the subject of the suspicion was never guilty.

Suspicious talk, like many other kinds, has frequently no foundation to rest upon, excepting the fancy of an enfeebled mind or the ill-nature of an unregenerate heart.

“That was a very nice present which Mr. Muckleton sent you on Christmas-Day,” said Mr. Birch to his neighbour.

“O, yes,” he replied in a sort of careless way; “I know what he sent it for – that he may get my vote at the next election of town councillors. I can see through it.”

“Did not Mr. Shakleton call at your house the other day? and were you not pleased to see him?”

“So far as that goes, I was pleased; but I know what he called for; not to see me or mine. It is not worth saying, but I know.”

“Has not Mrs. Mount recently joined your church? She is an excellent lady, of very good means and intelligence. I should think you will value her acquisition to your number.”

“Well, as for that, I cannot say. I like persons to act from pure motives in all things, especially in religious. Don’t you know Mrs. Mount is a widow, and there is in our church that Squire Nance, a bachelor? I needn’t say any more.”

“The Rev. Mr. Wem has left our church and gone to a church in London.”

“Indeed! I was not aware of that, but I guess it is to obtain more salary.”

“How do you know that?”

“How do I know it? You may depend he wouldn’t have gone unless he could better himself.”

“My dear,” said Mrs. Park to her husband one evening as they were sitting alone, “Tom has gone with young Munster to the city, and will be back about ten o’clock.”

“What has he gone there for?” asked Mr. Park, rather sternly. “No good, I venture to say. You know the temptations that are in the city, and he is not so steady as we would like him to be.”

When Tom came home at ten o’clock, he had to endure a good deal of suspicious tongue-flagellation, which rather excited him to speak rashly in return.

“I do really think,” said Mrs. Lance, snappishly, to her servant one day, “you are guilty of picking and biting the things of the larder, besides other little tricks. Now, I do not allow such conduct. It is paltry and mean.”

Mrs. Lance had no ground for this utterance but her own suspicions. The servant, conscious of her integrity, became righteously angry, and gave notice to leave at once. So Mary left her suspicious mistress. She was not the first nor the sixth servant she had driven away by her suspicious talk in regard to the “larder,” the “cupboards,” the “drawers,” and the “wardrobe.”

Squire Nutt one day went a drive of twelve miles in the country to attend “a hunt dinner,” promising his wife that he would be home by eleven o’clock at night. This hour came, but no Squire. Twelve struck, and he had not returned. One struck, yea, even two, and no husband. Mrs. Nutt all this time was alone, watching for the Squire, and suspecting with a vivid imagination where he had gone, and what he was doing. At half-past two a sound of wheels was heard coming to the door, and in a few minutes the suspected husband entered the hall, and greeted his little wife with signs of affection. Instead of receiving him kindly in return, and waiting till the effects of the dinner had escaped before she called him to account, she began in a most furiously suspicious way to question him. “Where have you been all this time? Have you been round by Netley Hall? I know all about what you have been up to. This is a fine thing, this is, keeping me watching and waiting these hours, while you have been galavanting – ah! I know where.”

Thus, not within curtains, but within the hall, Mrs. Nutt gave her husband a “caudle” lecture, but with little effect upon him. She had nothing but groundless suspicion; he had the inward satisfaction of a good conscience on the points respecting which she suspected him.

As an illustration of another aspect of this talker we may take the friends who came to talk with Job in his troubles. His wife was bad enough in her utterances, but his “friends” were worse. Coleridge, in speaking of Satan taking away everything he had, but left his wife, says, —

 
“He took his honours, took his wealth,
He took his children, took his health,
His camels, horses, asses, cows,
And the sly devil did not take his spouse.”
 

But his wife was kind and considerate to what his friends were. She spake as one of the “foolish women;” but his friends came as philosophers, the wise ones, to converse with him; and yet, when they spoke to him, they had nothing but suspicions and doubts to utter as to his sincerity, motives, and purity; told him not to plead innocence in his circumstances, but confess all with candour, and show that he had been a profound hypocrite, and that God had visited him with His sore judgments as a punishment for his sins; for they knew that all these things could not have come upon him if there had not been some “secret thing” with him.

Although Job sometimes spoke “unadvisedly with his lips” in reply to the unjustifiable suspicions of his “friends,” God stands on his side, and defends him in his rectitude and integrity. He rebukes with severity Bildad the Shuhite and his two companions, because of their uncharitable suspicions uttered against His servant. He was “angry” that they had not spoken truthfully “as His servant Job;” “and they were to go,” as one says, “to this servant Job to be prayed for, and eat humble pie, and a good large slice of it too (I should like to have seen their faces while they were munching it), else their leisurely and inhuman philosophy would have got them into a scrape.”

Suspicion in talking is a disposition which renders its subject unacceptable to others and unhappy in himself. Persons will have as little as possible to say to him or do with him, lest they fall under his ruling power; and this is what no one with self-respect cares to do. Who likes to have himself, in his motives and deeds, put through the crucible of his narrow, prickly, stingy soul? He cannot see an inch from himself to judge you by. He “measures your cloth by his yard,” and weighs your goods in his scales, and judges your colours through his spectacles; and of the justice and trueness of these nothing need be said.

 
“Suspicion overturns what confidence builds;
And he that dares but doubt when there’s no ground,
Is neither to himself nor others sound.”
 

The true remedy for suspicion in talking is more knowledge in the head and more love in the heart. As bats fly before the light, so suspicions before knowledge and love. Throw open the windows of the soul, and admit the truth. Be generous and noble in thoughts of others. Give credit for purity of intention and disinterestedness of motives. Build no fabric of fancies and surmises in the imagination without a solid basis. Be pure in yourself in all things. “The more virtuous any man is in himself,” says Cicero, “the less easily does he suspect others to be vicious.”

XXIX.
THE POETIC

“I begin shrewdly to suspect the young man of a terrible taint – poetry; with which idle disease, if he be infected, there is no hope of him in a state course.”

– Ben Jonson.

Scraps of poetry picked up from Burns, or Thomson, or Shakespeare, or Tennyson, are ready to hand for every occasion, so that you may calculate upon a piece, in or out of place, in course of conversation. If you will do the prose, rely upon it he will do the poetic, much to his own satisfaction, if not to your entertainment. In walking he will gently lay his finger on your shoulder, saying, as he gathers up his recollection, and raising his head, “Hear what my favourite poet says upon the subject.”

Sometimes the poetic afflatus falls upon him as he converses, and he will impromptu favour you with an original effusion of rhyme or blank verse, much to the strengthening of his self-complacency, and to the gratification of your sense of the ludicrous.

Talking with Mr. Smythe, a young student, some time ago, I found he was so full of poetic quotations that I began to think whether all his lessons at college had not consisted in the learning of odds and ends from “Gems” and “Caskets” and “Gleanings.”

Speaking about the man who is not enslaved to sects and parties, but free in his religious habits, he paused and said, “You remind me, Mr. Bond, of what Pope says, —

 
‘Slave to no sect, who takes no private road,
But looks through nature up to nature’s God.’”
 

The subject of music was introduced, when, after a few words of prose he broke out in evident emotion, —

 
“Music! oh, how faint, how weak,
Language fades before thy spell!
Why should feeling ever speak
When thou canst breathe her soul so well?
Friendship’s balmy words may pain,
Love’s are e’en more false than they —
Oh! ’tis only music’s strain
Can sweetly soothe and not betray.”
 

“Those are very beautiful lines, Mr. Smythe,” I observed; “can you tell me whose they are?”

Placing his hand to his head, he answered, “Really, Mr. Bond, I do not now remember.”

“They are Moore’s,” I replied.

“Oh yes, yes, so they are. I could give you numberless other pieces, Mr. Bond, equally fine and touching.”

“Thank you, that will do for the present, Mr. Smythe.”

We began to talk about travelling in Scotland, Switzerland, and other parts, when I gave a little of my experience in plain words, as to the effect of the scenery upon my mind and health, when he suddenly interrupted me and said, “Let me see, what is it the poet says upon that? If I can call it up, I will give it you, Mr. Bond, —

 
‘Go abroad,
Upon the paths of Nature, and, when all
Its voices whisper, and its silent things
Are breathing the deep beauty of the world,
Kneel at its simple altar.’”
 

I spoke of neglected genius both in Church and State, when he exclaimed with much emphasis, as though the lines had fallen on my ears for the first time, —

 
“Full many a gem of purest ray serene,
The dark, unfathomed caves of ocean bear;
Full many a flower is born to blush unseen,
And waste its sweetness on the desert air.”
 

A voyage to America, with a few incidents about the sea, were spoken of.

“Ah, ah, Mr. Bond,” he said, “I have seen some fine lines by J. G. Percival on that subject, —

 
‘I, too, have been upon thy rolling breast,
Wildest of waters! I have seen thee lie
Calm as an infant pillowed in its rest
On a fond mother’s bosom, when the sky,
Not smoother, gave the deep its azure dye,
Till a new heaven was arched and glassed below.’
 

“And then, Mr. Bond, you are familiar with —

 
‘The sea! the sea! the open sea!
The blue, the fresh, the ever free!
Without a mark, without a bound,
It runneth the earth’s wide region round;
It plays with the clouds; it mocks the skies;
Or like a cradled creature lies.’”
 

I spoke of progress in the age in which we live, when he instantly said, “Ah, that reminds me now of what Tennyson says, —

 
‘Not in vain the distant beacons. Forward, forward, let us range,
Let the great world spin for ever down the ringing grooves of change.
Through the shadow of the globe we sweep into the younger day;
Better fifty years of Europe than a cycle of Cathay.’”
 

The worth of a good name was spoken of, and the words of Solomon quoted in support of what was said. But Solomon was not enough. The poetic spirit of our student was astir instantly within him, and broke forth in the well-known lines of Shakespeare, already quoted in this volume, —

 
“Who steals my purse steals trash; ’tis something, nothing,
’Twas mine, ’tis his, and has been slave to thousands;
But he who filches from me my good name
Robs me of that which not enriches him,
And makes me poor indeed.”
 

Marriage and love were incidentally brought up, when, lo and behold, I found he was so brimful on these, that I was obliged to ask him to forbear, after a few specimens. Having had so long an experience in those happy climes, I found he could not say anything that half came up to the reality. Nevertheless, I am free to say, he did quote some sentiments which on him and the young ladies present seemed to have a most charming effect, especially one from Tupper, who used in those times to be a pet poet with the fair sex and such as our student, —

 
“Love! what a volume in a word! an ocean in a tear!
A seventh heaven in a glance! a whirlwind in a sigh!
The lightning in a touch – a millennium in a moment!
What concentrated joy, or woe, is blessed or blighted love!”
 

“Blighted love! Ah,” said Mr. Smythe, “that reminds me of Tennyson’s words,” which he appeared to render with deep feeling, —

 
“I hold it true, whate’er befall —
I feel it when I sorrow most —
’Tis better to have loved and lost
Than never to have loved at all.”
 

“These lines remind me,” he observed, “and it is astonishing the poetic associations of my mind, Mr. Bond. These kind of pieces seem so linked together in my mind, that when I begin I can scarcely stop myself. Well, I was going to give Shakespeare’s words, —

 
‘Ah me! for aught that ever I could read,
Could ever hear of tale or history,
The course of true love never did run smooth.’”
 

“But have you not a few lines, Mr. Smythe, on marriage, although you have not as yet entered into that happy state?” said Mr. Bond.

“O dear yes! I have pieces without number. For instance, here is one from Middleton, —

 
‘What a delicious breath marriage sends forth —
The violet’s bed not sweeter! Honest wedlock
Is like a banqueting-house built in a garden,
On which the spring flowers take delight
To cast their modest odours.’
 

“Here are some more,” he remarked, “from Cotton, —

 
‘Though fools spurn Hymen’s gentle powers,
We who improve his golden hours,
By sweet experience know
That marriage rightly understood
Gives to the tender and the good
A Paradise below.’”
 

Still going on, he said, “Here are some charming lines, Mr. Bond, from Moore, —

 
‘There’s a bliss beyond all that the minstrel has told,
When two that are linked in one heavenly tie,
With heart never changing and brow never cold,
Love on through all ills, and love on till they die.
One hour of a passion so sacred is worth
Whole ages of heartless and wandering bliss;
And oh! if there be an Elysium on earth,
It is this – it is this.’”
 

At the close of these lines something occurred to stop Mr. Smythe going any further.

Poetic quotations in conversation are all very well, when given aptly and wisely; but coming, as they often do, as the fruits of affectation and pedantry, they are repulsive. One wishes in these circumstances that the talker had a few thoughts of his own in prose besides those of the poets which he so lavishly pours into one’s jaded ears.