Table-Talk

their natural disposition to prevent it. This amounts pretty nearly to a mathematical demonstration. Ease, vanity, pleasure are the ruling passions in such cases. How will you conquer these, or wean their infatuated votaries from them? By the dread of hardship, disgrace, pain? They turn from them, and you who point them out as the alternative, with sickly disgust; and instead of a stronger effort of courage or self-denial to avert the crisis, hasten it by a wilful determination to pamper the disease in every way, and arm themselves, not with fortitude to bear or to repel the consequences, but with judicial blindness to their approach. Will you rouse the indolent procrastinator to an irksome but necessary effort, by showing him how much he has to do? He will only draw back the more for all your entreaties and representations. If of a sanguine turn, he will make a slight attempt at a new plan of life, be satisfied with the first appearance of reform, and relapse into indolence again. If timid and undecided, the hopelessness of the undertaking will put him out of heart with it, and he will stand still in despair. Will you save a vain man from ruin, by pointing out the obloquy and ridicule that await him in his present career? He smiles at your forebodings as fantastical; or the more they are realised around him, the more he is impelled to keep out the galling conviction, and the more fondly he clings to flattery and death. He will not make a bold and resolute attempt to recover his reputation, because that would imply that it was capable of being soiled or injured; or he no sooner meditates some desultory project, than he takes credit to himself for the execution, and is delighted to wear his unearned laurels while the thing is barely talked of. The chance of success relieves the uneasiness of his apprehensions; so that he makes use of the interval only to flatter his favourite infirmity again. Would you wean a man from sensual excesses by the inevitable consequences to which they lead?⁠—What holds more antipathy to pleasure than pain? The mind given up to self-indulgence revolts at suffering, and throws it from it as an unaccountable anomaly, as a piece of injustice when it comes. Much less will it acknowledge any affinity with or subjection to it as a mere threat. If the prediction does not immediately come true, we laugh at the prophet of ill: if it is verified, we hate our adviser proportionably, hug our vices the closer, and hold them dearer and more precious the more they cost us. We resent wholesome counsel as an impertinence, and consider those who warn us of impending mischief as if they had brought it on our heads. We cry out with the poetical enthusiast⁠—

“And let us nurse the fond deceit;
And what if we must die in sorrow?
Who would not cherish dreams so sweet,
Though grief and pain should come tomorrow?”

But oh thou! who didst lend me speech when I was dumb, to whom I owe it that I have not crept on my belly all the days of my life like the serpent, but sometimes lift my forked crest or tread the empyrean, wake thou out of thy midday slumbers! Shake off the heavy honeydew of thy soul, no longer lulled with that Circean cup, drinking thy own thoughts with thy own ears, but start up in thy promised likeness, and shake the pillared rottenness of the world! Leave not thy sounding words in air, write them in marble, and teach the coming age heroic truths! Up, and wake the echoes of Time! Rich in deepest lore, die not the bed-rid churl of knowledge, leaving the survivors unblest! Set, set as thou didst rise in pomp and gladness! Dart like the sunflower one broad, golden flash of light; and ere thou ascendest thy native sky, show us the steps by which thou didst scale the Heaven of philosophy, with Truth and Fancy for thy equal guides, that we may catch thy mantle, rainbow-dipped, and still read thy words dear to Memory, dearer to Fame!

There is another branch of this character, which is the trifling or dilatory character. Such persons are always creating difficulties, and unable or unwilling to remove them. They cannot brush aside a cobweb, and are stopped by an insect’s wing. Their character is imbecility, rather than effeminacy. The want of energy and resolution in the persons last described arises from the habitual and inveterate predominance of other feelings and motives; in these it is a mere want of energy and resolution, that is, an inherent natural defect of vigour of nerve and voluntary power. There is a specific levity about such persons, so that you cannot propel them to any object, or give them a decided momentum in any direction or pursuit. They turn back, as it were, on the occasion that should project them forward with manly force and vehemence. They shrink from intrepidity of purpose, and are alarmed at the idea of attaining their end too soon. They will not act with steadiness or spirit, either for themselves or you. If you chalk out a line of conduct for them, or commission them to execute a certain task, they are sure to conjure up some insignificant objection or fanciful impediment in the way, and are withheld from striking an effectual blow by mere feebleness of character. They may be officious, good-natured, friendly, generous in disposition, but they are of no use to anyone. They will put themselves to twice the trouble you desire, not to carry your point, but to defeat it; and in obviating needless objections, neglect the main business. If they do what you want, it is neither at the time nor in the manner that you wish. This timidity amounts to treachery; for by always anticipating some misfortune or disgrace, they realise their unmeaning apprehensions. The little bears sway in their minds