An Essay Picked by blupete

"On the Conversation of Authors" 1

AN author is bound to write -- well or ill, wisely or foolishly; it is his trade. But I do not see that he is bound to talk, any more than he is bound to dance, or ride, or fence better than other people. Reading, study, silence, thought are a bad introduction to loquacity. It would be sooner learnt of chambermaids and tapsters. He understands the art and mystery of his own profession, which is book-making: what right has anyone to expect or require him to do more -- to make a bow gracefully on entering or leaving a room, to make love charmingly, or to make a fortune at all? In all things there is a division of labour. A lord is no less amorous for writing ridiculous love-letters, nor a General less successful for wanting wit and honesty. Why, then may not a poor author say nothing, and yet pass muster? Set him on the top of a stage-coach, he will make no figure; he is mumchance, while the slang-wit flies about as fast as the dust, with the crack of the whip and the clatter of the horses' heels: put in a ring of boxers, he is a poor creature --

"And of his port as meek as is a maid."

Introduce him to a tea-party of milliners' girls, and they are ready to split their sides with laughing at him: over his bottle, he is dry: in the drawing-room, rude or awkward: he is too refined for the vulgar, too clownish for the fashionable:--"he is one that cannot make a good leg, one that cannot eat a mess of broth cleanly, one that cannot ride a horse without spur-galling, one that cannot salute a woman, and look on her directly:" -- in courts, in camps, in town and country, he is a cypher or a butt: he is good for nothing but a laughing-stock or a scare-crow. You can scarcely get a word out of him for love or money. He knows nothing. He has no notion of pleasure or business, or of what is going on in the world: he does not understand cookery (unless he is a doctor in divinity), nor surgery, nor chemistry (unless he is a Quidnunc), nor mechanics, nor husbandry and tillage (unless he is as great an admirer of Tull's Husbandry, and has profited as much by it as the philosopher of Botley) -- no, nor music, painting, the Drama, nor the Fine Arts in general.

"What the deuce is it then, my good sir, that he does understand, or know anything about?"
"BOOKS, VENUS, BOOKS!"
"What books?"
"Not receipt-books, Madona, nor account-books, nor books of pharmacy, or the veterinary art (they belong to their respective callings and handicrafts), but books of liberal taste and general knowledge."
"What do you mean by that general knowledge which implies not a knowledge of things in general, but an ignorance (by your own account) of every one in particular: or by that liberal taste which scorns the pursuits and acquirements of the rest of the world in succession, and is confined exclusively, and by way of excellence, to what nobody takes an interest in but yourself, and a few idlers like yourself? Is this what the critics mean by the belles-letters, and the study of humanity?"

Book-knowledge, in a word, then, is knowledge communicable by books: and it is general and liberal for this reason, that it is intelligible and interesting on the bare suggestion. That to which anyone feels a romantic attachment, merely from finding it in a book, must be interesting in itself: that which he constantly forms a lively and entire conception of, from seeing a few marks and scratches upon paper, must be taken from common nature: that which, the first time you meet with it, seizes upon the attention as a curious speculation, must exercise the general faculties of the human mind. There are certain broader aspects of society and views of things common to every subject, and more or less cognizable to every mind; and these the scholar treats, and founds his claims to general attention upon them, without being chargeable with pedantry. The minute descriptions of fishing-tackle, of baits and flies in Walton's Complete Angler, make that work a great favourite with sportsmen: the alloy of an amiable humanity, and the modest but touching descriptions of familiar incidents and rural objects scattered through it, have made it an equal favourite with every reader of taste and feeling. Montaigne's Essays, Dilworth's Spelling Book, and Fearn's Treatise on Contingent Remainders, are all equally books, but not equally adapted for all classes of readers. The two last are of no use but to school-masters and lawyers: but the first is a work we may recommend to anyone to read who has ever thought at all, or who would learn to think justly on any subject. Persons of different trades and professions -- the mechanic, the shop-keeper, the medical practitioner, the artist, etc., may all have great knowledge and ingenuity in their several vocations, the details of which will be very edifying to themselves, and just as incomprehensible to their neighbours: but over and above this professional and technical knowledge, they must be supposed to have a stock of common sense and common feeling to furnish subjects of common conversation, or to give them any pleasure in each other's company. It is to this common stock of ideas, spread over the surface, or striking its roots into the very centre of society, that the popular writer appeals, and not in vain; for he finds readers. It is of this finer essence of wisdom and humanity "etherial mould, sky-tinctured," that books of the better sort are made. They contain the language of thought. It must happen that, in the course of time and the variety of human capacity, some persons will have struck out finer observations, reflections, and sentiments than others. These they have committed to books of memory, have bequeathed as a lasting legacy to posterity; and such persons have become standard authors. We visit at the shrine, drink in some measure of the inspiration, and cannot easily "breathe in other air less pure, accustomed to immortal fruits." Are we to be blamed for this because the vulgar and illiterate do not always understand us? The fault is rather in them who are "confined and cabin'd in" each in their own particular sphere and compartment of ideas, and have not the same refined medium of communication or abstracted topics of discourse. Bring a number of literary, or of illiterate persons together, perfect strangers to each other, and see which party will make the best company. "Verily, we have our reward." We have made our election, and have no reason to repent it, if we were wise. But the misfortune is, we wish to have all the advantages on one side. We grudge, and cannot reconcile it to ourselves, that anyone "should go about to cozen fortune, without the stamp of learning!" We think "because we are scholars, there shall be no more cakes and ale!" We don't know how to account for it, that bar-maids should gossip, or ladies whisper, or bullies roar, or fools laugh, or knaves thrive, without having gone through the same course of select study that we have! This vanity is preposterous, and carries its own punishment with it. Books are in a world in themselves, it is true; but they are not the only world. The world itself is a volume larger than all the libraries in it. Learning is a sacred deposit from the experience of ages; but it has not put all future experience on the shelf, or debarred the common heard of mankind from the use of their hands, tongues, eyes, ears, or understandings. Taste is a luxury for the privileged few: but it would be hard upon those who have not the same standard of refinement in their own minds that we suppose ourselves to have, if this should prevent them from having recourse, as usual to their old frolics, coarse jokes, and horse-play, and getting through the wear and tear of the world, with such homely sayings and shrewd helps as they may. Happy is it, that the mass of mankind eat and drink, and sleep, and perform their several tasks, as do as they like without us -- caring nothing for our scribblings, our carpings and our quibbles; and moving on the same, in spite of our fine-spun distinctions, fantastic theories and lines of demarcation, which are like chalk-figures drawn on ballroom floors to be danced out before morning! In the field opposite the window where I write this, there is country-girl picking stones: in the one next it, there are several poor women weeding the blue and red flowers from the corn: farther on, are two boys, tending a flock of sheep. What do they know or care about what I am writing about them, or ever will? -- of what would they be the better for it, if they did? Or why need we despise

"The wretched slave,
Who like lackey, from the rise to the set,
Sweats in the eye of Phoebus, and all night
Sleeps in Elysium; next day, after dawn,
Doth rise, and help Hyperion to his horse;
And follows so the ever-running year
With profitable labour to his grave?"

Is not this life as sweet as writing Ephemerides? But we put that which flutters the brain idly for a moment and then is heard no more, in competition with nature, which exists everywhere, and lasts always. We not only under-rate the force of nature, and make too much of art -- but we also over-rate our own accomplishments and advantages derived from art. In the presence of clownish ignorance, or of persons without any great pretensions, real or affected, we are very much inclined to take upon ourselves as the virtual representatives of science, art, and literature. We have a strong itch to show off and do the honours of civilization for all the great men whose works we have ever read, and whose names our auditors have never heard of, as nobleman's lacqueys, in the absence of their masters, give themselves airs of superiority over everyone else. But though we have read Congreve, a stage-coachman may be an over-match for us in wit: though we are deep-versed in the excellence of Shakspear's colloquial style, a village beldam may outscold us: though we have read Machiavel in the original Italian, we may be easily outwitted by a clown: and though we have cried our eyes out over the New Eloise, a poor shepherd-lad, who hardly knows how to spell his own name, may "tell his tale under the hawthorn in the dale," and prove a more thriving wooer. What then is the advantage we possess over the meanest of the mean? Why this, that we have read Congreve, Shakspeare, Machiavel, the New Eloise; -- not that we are to have their wit, genius, shrewdness, or melting tenderness.

From the speculative pursuits we must be satisfied with speculative benefits. From reading too, we learn to write. If we have had the pleasure of studying the highest models of perfection in their kind, and can hope to leave anything ourselves, however slight, to be looked upon as a model, or even a good copy in its way, we may think ourselves pretty well off, without engrossing all the privileges of learning, and all the blessing of ignorance into the bargain.

It has been made a question whether there have not been individuals in common life of greater talents and powers of mind than the most celebrated writers -- whether, for instance, such or such Liverpool merchant, or Manchester manufacturer, was not a more sensible man than Montaigne, of a longer reach of understanding than the Viscount of St. Albans. There is no saying, unless some of these illustrious obscure had communicated their important discoveries to the world. But then they would have been authors! On the other hand, there is a set of critics who fall into the contrary error; and suppose that unless the proof of capacity is laid before all the world, the capacity itself cannot exist; looking upon all those who have not commenced authors, as literally "stocks and stones, and worse than senseless things." I remember trying to convince a person of this class, that a young lady, whom he knew nothing of, the niece of a celebrated authoress, had just the same sort of fine tact and ironical turn in conversation, that her relative had shown in her writings when young. The only answer I could get was an incredulous smile, and the observation that when she wrote anything as good as [Evelina], or [Cecilia], he might think her as clever. I said all I meant was, that she had the same family talents, and asked whether he thought that if Miss [Burney] had not been very clever, as a mere girl, before she wrote her novels, she would ever have written them? It was all in vain. He still stuck to his text, and was convinced that the niece was a little fool compared to her aunt at the same age; and if he had known the aunt formerly, he would have had just the same opinion of her. My friend was one of those who have a settled persuasion that it is the book that makes the author, and not the author the book. That's a strange opinion for a great philosopher to hold. But he wilfully shuts his eyes to the germs and indistinct workings of genius, and treats them with supercilious indifference, till they stare him in the face through the press; and then takes cognizance only of the overt acts and published evidence. This is neither a proof of wisdom, nor the way to be wise. It is partly pedantry and prejudice, and partly feebleness of judgment, and want of magnanimity. He dare as little commit himself on the character of books, as of individuals, till they are stamped by the public. If you show him any work for his approbation, he asks, "Whose is the superscription?" -- He judges of genius by its shadow, reputation -- of the metal by the coin. He is just the reverse of another person whom I know -- for as G[Godwin] never allows a particle of merit to anyone till it is acknowledged by the whole world, C[Coleridge] withholds his tribute of applause from every person in whom any mortal but himself can descry the least glimpse of understanding. He would be thought to look farther into a millstone than anybody else. He would have others see with his eyes and take their opinions from him on trust, in spite of their sense. The more obscure and defective the indications of merit, the greater his sagacity and condour in being the first to point them out. He looks upon what he nicknames a man of genius, but as the breath of his nostrils, and the clay in the potter's hands. If any such inert, unconscious mass, under the fostering care of the modern Prometheus, is kindled into life, -- begins to see, speak, and move, so as to attract the notice of other people, -- our jealous patroniser of latent worth in that case throws aside, scorns, and hates his own handy-work; and deserts his intellectual offspring from the moment they can go alone and shift for themselves. -- But to pass on to our more immediate subject.

The conversation of authors is not so good as might be imagined: but, such as it is (and with rare exceptions) it is better than any other. The proof of which is, that when you are used to it, you cannot put up with any other. That of mixed company becomes utterly intolerable -- you cannot sit out a common tea and card party, as least, if they pretend to talk at all. You are obliged in despair to cut all your old acquaintances who are not au fait on the prevailing and most smartly contested topics, who are not imbued with the high gusto of criticism and virtu. You cannot bear to hear a friend whom you have not seen for many years, tell at how much a yard he sells his laces and tapes, when he means to move into his next house, when he heard last from his relations in the country, whether trade is alive or dead, or whether Mr Such-a-one gets to look old . This sort of neighbourly gossip will not go down after the high-raised tone of literary conversation. The last may be absurd, very unsatisfactory, and full of turbulence and heart-burnings; but it has a zest in it which more ordinary topics of news or family-affairs do not supply. Neither will the conversation of what we understand by gentleman and men of fashion, do after that of men of letters. It is flat, insipid, stale, and unprofitable, in the comparison. They talk about much the same things -- pictures, poetry, politics, plays; but they do it worse, and at a sort of vapid secondhand. They, in fact, talk out of newspapers and magazines, what we write there. They do not feel the same interest in the subjects they affect to handle with an air of fashionable condescension, nor have they the same knowledge of them, if they were ever so much in earnest in displaying it. If it were not for the wine and the dessert, no author in his senses would accept an invitation to a well-dressed dinner-party, except out of pure good-nature and unwillingness to disoblige by his refusal. Persons in high life talk almost entirely by rote. There are certain established modes of address, and certain answers to them expected as a matter of course, as a point of etiquette. The studied forms of politeness do not give the greatest possible scope to an exuberance of wit and fancy. The fear of giving offense destroys sincerity, and without sincerity there can be no true enjoyment of society, nor unfettered exertion of intellectual activity. -- Those who have been accustomed to live with the great are hardly considered as conversible persons in literary society. They are not to be talked with, any more than puppets or echoes. They have no opinions but what will please; and you naturally turn away, as a waste of time and words, from attending to a person who just before assented to what you said, and whom you find the moment after, from something that unexpectedly or perhaps by design drops from him, to be of a totally different way of thinking. This bush-fighting is not regarded as fair play among scientific men. As fashionable conversation is a sacrifice to politeness, so the conversation of low life is nothing but rudeness. They contradict you without giving a reason, or if they do, it is a very bad one -- swear, talk loud, repeat the same thing fifty times over, get to calling names, and from words proceed to blows. You cannot make companions of servants, or persons in an inferior station in life. You may talk to them on matters of business, and what they have to do for you (as lords talk to bruisers on subjects of fancy, or country squires to their grooms on horse racing), but out of that narrow sphere, to any general topic, you cannot lead them; the conversation soon flags, and you go back to the old question, or are obliged to break up the sitting for want of ideas in common.

The conversation of authors is better than that of most professions. It is better than that of lawyers, who talk nothing but double entendre -- than that of physicians, who talk of the approaching deaths of the College, or the marriage of some new practitioner with some rich widow -- than that of divines, who talk of the last place they dined at -- than of University-men, who make stale puns, repeat the refuse of London newspapers, and affect an ignorance of Greek and mathematics; it is better than that of players, who talk of nothing but the Green-room, and rehearse the scholar, the wit, or the fine gentleman, like a part on the stage -- or than that of ladies, who, whatever you talk of, think of nothing, and expect you to think of nothing, but themselves. It is not easy to keep up a conversation with women in company. It is thought a piece of rudeness to differ from them: it is not quite fair to ask them a reason for what they say. You are afraid of pressing too hard upon them: but where you cannot differ openly and unreservedly, you cannot heartily agree. It is not so in France. There the women talk of things in general, and reason better than men in this country. They are mistresses of the intellectual foils. They are adepts in all the topics. They know what is to be said for and against all sort of questions, and are lively and full of mischief into the bargain. They are very subtle. They put you to your trumps immediately. Your logic is more in requisition even than your gallantry. You must argue as well as bow yourself into the good graces of these modern Amazons. What a situation for an Englishman to be placed in!2

The fault of literary conversation in general is its too great tenaciousness. It fastens upon a subject, and will not let it go. It resembles a battle rather than a skirmish, and makes a toil of a pleasure. Perhaps it does this from necessity, from a consciousness of wanting the more familiar graces, the power to sport and trifle, to touch lightly and adorn agreeably, every view or turn of a question en passant, as it arises. Those who have a reputation to lose are too ambitious of shining, to please. "To excel in conversation," said an ingenious man, "one must not be always striving to say good things: to say one good thing, one must say many bad, and more indifferent ones." This desire to shine without the means at hand, often makes men silent:--

"The fear of being silent strikes us dumb."

A writer who has been accustomed to take a connected view of a difficult question and to work it out gradually in all its bearings, may be very deficient in that quickness and ease which men of the world, who are in the habit of hearing a variety of opinions, who pick up an observation on one subject, and another on another, and who care about none any farther than the passing away of an idle hour, usually acquire. An author has studied a particular point -- he has read, he has inquired, he has thought a great deal upon it: he is not contented to take it up casually in common with others, to throw out a hint, to propose an objection: he will either remain silent, uneasy, and dissatisfied, or he will begin at the beginning, and go through with it to the end. He is for taking the whole responsibility upon himself. He would be thought to understand the subject better than others, or indeed would show that nobody else knows anything about it. There are always three or four points on which the literary novice at his first outset in life fancies he can enlighten every company, and bear down all opposition; but he is cured of this Quixotic and pugnacious spirit, as he goes more into the world, where he finds that there are other opinions and other pretensions to be adjusted besides his own. When this asperity wears off, and a certain scholastic precocity is mellowed down, the conversation of men of letters becomes both interesting and instructive. Men of the world have no fixed principles, no ground-work of thought: mere scholars have too much an object, a theory always in view, to which they wrest everything, and not unfrequently, common sense itself. By mixing with society, they rub off their hardness of manner, and impracticable, offensive singularity, while they retain a greater depth and coherence of understanding. There is more to be learnt from them than from their books. This was a remark of Rousseau's, and it is a very true one. In the confidence and unreserve of private intercourse, they are more at liberty to say what they think, to put the subject in different and opposite points of view, to illustrate it more briefly and pithily by familiar expressions, by an appeal to individual character and personal knowledge -- to bring in the limitation, to obviate misconception, to state difficulties on their own side of the argument, and answer them as well as they can. This would hardly agree with the prudery, and somewhat ostentatious claims of authorship. Dr. Johnson's conversations in Boswell's Life is much better than his published works: and the fragments of the opinions of celebrated men, preserved in their letters or in anecdotes of them, are justly sought after as invaluable for the same reason. For instance, what a fund of sense there is in Grimm's Memoirs! We thus get at the essence of what is contained in their more laboured productions, without the affectation or formality. Argument, again, is the death of conversation, if carried on in a spirit of hostility: but discussion is a pleasant and profitable thing, where you advance and defend your opinions as far as you can, and admit the truth of what is objected against them with equal impartiality: in short, where you do not pretend to set up for an oracle, but freely declare what you really know about any question, or suggest what has struck you as throwing a new light upon it, and let it pass for what it is worth. This tone of conversation was well described by Dr Johnson, when he said of some party at which he had been present the night before -- "We had good talk, sir!" As a general rule, there is not conversation worth anything but between friends, or those who agree in the same leading views of a subject. Nothing was ever learnt by either side in a dispute. You contradict one another, will not allow a grain of sense in what your adversary advances, are blind to whatever makes against yourself, dare not look the question fairly in the face, so that you cannot avail yourself even of your real advantages, insist most on what you feel to be the weakest points of our argument, and get more and more absurd, dogmatical, and violent every moment. Disputes for victory generally end to the dissatisfaction of all parties; and the one recorded in Gil Blas breaks up just as it ought. I once knew a very ingenious man, than whom, to take him in the way of common chit-chat or fireside gossip, no one could be more entertaining or rational. He would make an apt classical quotation, propose an explanation of a curious passage in Shakspeare's Venus and Adonis, detect a metaphysical error in Locke, would infer the volatility of the French character from the chapter in Sterne where the Count mistakes the feigned name of Yorick for a proof of his being the identical imaginary character in Hamlet (Et vous etes Yorick!) -- thus confounding words with things twice over -- but let a difference of opinion be once hitched in, and it was all over with him. His only object from that time was to shut out common sense, and to be proof against conviction. He would argue the most ridiculous point (such as that there were two original languages) for hours together, nay, through the horologe. You would not suppose it was the same person. He was like an obstinate run-away horse, that takes the bit in his mouth, and becomes mischievous and unmanageable. He had made up his mind to one thing -- not to admit a single particle of what any one else said for or against him. It was all the difference between a man drunk and sober, sane or mad . It is the same when he once gets the pen in his hand. He has been trying to prove a contradiction in terms for the last ten years of his life, viz., that the Bourbons have the same right to the throne of France that the Brunswick family have to the throne of England. Many people think there is a want of honesty or a want of understanding in this. There is neither. But he will persist in an argument to the last pinch; he will yield, in absurdity, to no man!

This litigious humour is bad enough: but there is one character still worse -- that of a person who goes into company, not to contradict, but to talk at you. This is the greatest nuisance in civilised society. Such a person does not come armed to defend himself at all points, but to unsettle, if he can, and throw a slur on all your favourite opinions. If he has a notion that any one in the room is fond of poetry, he immediately volunteers a contemptuous tirade against the idle jingle of verse. If he suspects you have delight in pictures, he endeavours, not by fair argument, but by a side-wind, to put you out of conceit with so frivolous an art. If you have a taste for music, he does not think much good is to be done by this tickling of the ears. If you speak in praise of a comedy, he does not see the use of wit: if you say you have been to a tragedy, he shakes his head at this mockery of human misery, and thinks it ought to be prohibited. He tries to find out before hand whatever it is that you take a particular pride or pleasure in, that he may annoy your self-love in the tenderest point (as if he were probing a wound) and make you dissatisfied with yourself and your pursuits for several days afterwards. A person might as well make a practice of throwing out scandalous aspersions against your dearest friends or nearest relations, by way of ingratiating himself into your favour. Such ill-timed impertinence is "villainous, and shows a pitiful ambition in the fool that uses it."

The soul of conversation is sympathy. -- Authors should converse chiefly with authors, and their talk should be of books. "When Greek meets Greek, then comes the tug of war." There is nothing so pedantic as pretending not to be pedantic. No man can get above his pursuit in life: it is getting above himself, which is impossible. There is a Free-masonry in all things. You can only speak to be understood, but this you cannot be, except by those who are in the secret. Hence an argument has been drawn to supersede the necessity of conversation altogether; for it has been said, that there is no use in talking to people of sense, who know all that you can tell them, nor to fools, who will not be instructed. There is, however, the smallest encouragement to proceed, when you are conscious that the more you really enter into a subject, the farther you will be from the comprehension of your hearers -- and that the more proofs you give of any position, the more odd and out-of-the-way they will think your notions. C[oleridge] is the only person who can talk to all sorts of people, on all sorts of subjects, without caring a farthing for their understanding one word he says -- and he talks only for admiration and to be listened to, and accordingly the least interruption puts him out. I firmly believe he would make just the same impression on half his audiences, if he purposely repeated absolute nonsense with the same voice and manner and inexhaustible flow of undulating speech! In general, wit shines only by reflection. You must take your cue from your company -- must rise as they rise, and sink as they fall. You must see that your good things, your knowing allusions, are not flung away, like the pearls in the adage. What a check it is to be asked a foolish question to find that the first principles are not understood! You are thrown on your back immediately, the conversation is stopped like a country-dance by those who do not know the figure. But when a set of adepts, of illuminati, get about a question, it is worth while to hear them talk. They may snarl and quarrel over it, like dogs; but they pick it bare to the bone, they masticate it thoroughly.

This was the case formerly at L[Lamb]'s -- where we used to have many lively skirmishes at their Thursday evening parties. I doubt whether the Small-coal man's musical parties could exceed them.3 Oh! for the pen of John Buncle to consecrate a petit souvenir to their memory! -- There was L[amb] himself, the most delightful, the most provoking, the most witty and sensible of men. He always made the best pun, and the best remark in the course of the evening. His serious conversation, like his serious writing, is his best. No one ever stammered out such fine, piquant, deep, eloquent things in half a dozen half-sentences as he does. His jests scald like tears: and he probes a question with a play upon words. What a keen, laughing, hair-brained vein of home-felt truth! What choice venom! How often did we cut into the haunch of letters, while we discussed the haunch of mutton on the table! How we skimmed the cream of criticism! How we got into the heart of controversy! How we picked out the marrow of authors! "And, in our flowing cups, many a good name and true was freshly remembered." Recollect (most sage and critical reader) that in all this I was but a guest! Need I go over the names? They were but the old everlasting set -- Milton and Shakespeare, Pope and Dryden, Steele and Addison, Swift and Gay, Fielding, Smollet, Sterne, Richardson, Hogarth's prints, Claude's landscapes, the Cartoons at Hampton Court, and all those thing that, having once been, must ever be. The Scotch Novels had not then been heard of: so we said nothing about them. In general, we were hard upon the moderns. The author of the Rambler was only tolerated in Boswell's Life of him; and it was as much as anyone could do to edge in a word for Junius. L[amb] could not bear Gil Blas. This was a fault. I remember the greatest triumph I ever had was in persuading him, after some years' difficulty, that Fielding was better than Smollett. On one occasion, he was for making out a list of persons famous in history that one would wish to see again -- at the head of whom were Pontious Pilate, Sir Thomas Browne, and Dr Faustus -- but we black-balled most of his list. But with what a gusto would he describe his favourite authors, Donne, or Sir Philip Sidney, and call their most crabbed passages delicious! He tried them on his palate as epicures taste olives, and his observations had a smack in them, like a roughness on the tongue. With what discrimination he hinted a defect in what he admired most -- as in saying that the display of the sumptuous banquet in Paradise Regained was not in true keeping, as the simplest fare was all that was necessary to tempt the extremity of hunger -- and stating that Adam and Eve in Paradise Lost were too much like married people. He has furnished many a text for C[oleridge] to preach upon. There was no fuss or cant about him: nor were his sweets or his sours ever diluted with one particle of affectation. I cannot say that the party at L[ambs]'s were all of one description. There were honorary members, lay-brothers. Wit and good fellowship was the motto inscribed over the door. When a stranger came in, it was not asked, "Has he written anything?" -- we were above that pedantry; but we waited to see what he could do. If he could take a hand at piquet, he was welcome to sit down. If a person liked anything, if he took snuff heartily, it was sufficient. He would understand, by analogy, the pungency of other things beside Irish blackguard or Scotch rappee. A character was good anywhere, in a room or on paper. But we abhorred insipidity, affectation, and fine gentlemen. There was one of our party who never failed to mark "two for his Nob" at cribbage, and he was thought no mean person. This was Ned P[hillips], and a better fellow in his way breathes not. There was [Rickman], who asserted some incredible matter of fact as a likely paradox, and settled all controversies by an ipse dixit, a fiat of his will, hammering out many a hard theory on the anvil of his brain -- the Baron Munchausen of politics and practical philosophy: there was Captain [Burney], who had you at an advantage by never understanding you: --there was Jem White, the Author of Falstaff's Letters, who the other day left this dull world to go in search of more kindred spirits, "turning like the latter end of a lover's lute:"---there was A[yrton], who sometimes dropped in, the Will Honeycomb of our set -- and Mrs R[eynolds], who being of a quiet turn, loved to hear a noisy debate. An utterly uninformed person may have supposed this a scene of vulgar confusion and uproar. While the most critical question was pending, while the most difficult problem in philosophy was solving, P[hillips] cried out, "That's game," and M[artin] B[urney] muttered a quotation over the last remains of a veal-pie at a side table. Once, and once only, the literary interest overcame the general. For C[oleridge] was riding the high German horse, and demonstrating the Categories of the Transcendental Philosophy to the Author of the Road to Ruin; who insisted on his knowledge of German, and German metaphysics, having read the Critique of Pure Reason in the original. "My dear Mr Holcroft," said C[oleridge], in a tone of infinitely provoking conciliation, "you really put me in mind of a sweet pretty German girl, about fifteen, that I met with in the Hartz forest in Germany -- and who one day, as I was reading the Limits of The Knowable and the Unknowable, the profoundest of all his work, with great attention, came behind my chair, and leaning over, said, 'What, you read Kant? Why, I that am a German born, don't understand him?'" This was too much to bear, and Holcroft, starting up, called out in no measured tone, "Mr C[oleridge], you are the most eloquent man I ever met with, and the most troublesome with your eloquence!" P[hillips] held the cribbage-peg that was to mark him game, suspended in his hand; and the whist table was silent for a moment. I saw Holcroft downstairs, and, on coming to the landing-place at Mitre Court, he stopped me to observe, that "he thought Mr C[oleridge] a very clever man, with a great command of language, but that he feared he did not always affix very precise ideas to the words he used." After he was gone, we had our laugh out, and went on with the argument on the nature of Reason, the Imagination, and the Will. I wish I could find a publisher for it: it would make a supplement to the Biographia Literaria in a volume-and-a half octavo.

Those days are over! An event, the name of which I wish never to mentioned, broke up our party, like a bomb-shell thrown into the room: and now we seldom meet --

"Like angels visits, short and far between."

There is not longer the same set of persons, nor of associations. L[amb] does not live where he did. By shifting his abode, his notions seem less fixed. He does not wear his old snuff-coloured coat and breeches. It looks like an alteration in his style. An author and a wit should have a separate costume, a particular cloth: he should present something positive and singular to the mind, like Mr Douce of the Museum. Our faith in the religion of letters will not bear to be taken to pieces, and put together again by caprice or accident. L[eigh] H[Hunt] goes there sometimes. He has a fine vinous spirit about him, and tropical blood in his veins: but he is better at his own table. He has a great flow of pleasantry and delightful animal spirits: but his hits do not tell like L[amb]'s ; you cannot repeat them the next day. He requires not only to be appreciated but to have a select circle of admirers and devotees, to feel himself quite at home. He sits at the head of a party with great gaiety and grace; has an eloquent manner and turn of features; is never at a loss -- aliquando sufflaminandus erat -- has continual sportive sallies of wit or fancy, tell a story capitally, mimics an actor or an acquaintance to admiration; laughs with great glee and good humour at his own or other people's jokes, understands the point of an equivoque, or an observation immediately; has a taste and knowledge of books, of music, of medals; manages an argument adroitly; is genteel and gallant, and has a set of bye-phrases and quaint allusions always at hand to produce a laugh:--if he has a fault, it is that he does not listen so well as he speaks, is impatient of interruption, and is fond of being looked up to, without considering by whom. I believe, however, he has pretty well seen the folly of this. Neither is his ready display of personal accomplishments and variety of resources an advantage to his writing. They sometimes present a desultory and slipshod appearance, owing to his very circumstance. The same things that tell, perhaps, best to a private circle round the fireside, are not always intelligible to the public, nor does he take pains to make them so. He is too confident and secure of his audience. That which may be entertaining enough with the assistance of a certain liveliness of manner, may be read very flat on paper, because it is abstracted from all the circumstances that had set it off to advantage. A writer should recollect that he has only to trust to the immediate impression of words, like a musician who sings without the accompaniment of an instrument. There is nothing to help out, or slubber over, the defects in the voice in the one case, not the style in the other. The reader may, if he pleases, get a very good idea of L[eigh] H[unt]'s conversation from a very agreeable paper he has lately published, called the Indicator, than which nothing can be more happily conceived or executed.

The art of conversation is the art of hearing as well as of being heard. Authors in general are not good listeners. Some of the best talkers, are on this account, the worst company; and some who are very indifferent, but very great talkers, are as bad. It is sometimes wonderful to see how a person, who has been entertaining or tiring a company by the hours together, drops his countenance as if he had been shot, or had been seized with a sudden lock-jaw, the moment anyone interposes a single observation. The best converser I know is, however the best listener. I mean Mr Northcote, the painter. Painters by their profession are not bound to shine in conversation, and they shine the more. He lends his ear to an observation as if you had brought him a piece of news, and enters into it with as much avidity and earnestness as if it interested himself personally. If he repeats an old remark or story, it is with the same freshness and point as for the first time. It always arises out of the occasion, and has the stamp of originality. There is no parroting of himself. His look is a continual, ever-varying history piece of what passes in his mind. His face is as a book. There need no marks of interjection or interrogation to what he says. His manner is quite picturesque. There is an excess of character and naïveté that never tires. His thoughts bubble up and sparkle like beads on old wine. The fund of anecdote, the collection of curious particulars, is enough to set up any common retailer of jests that dines out every day; but these are not strung together like a row of galley-slaves, but are always introduced to illustrate some argument or bring out some fine distinction of character. The mixture of spleen adds to the sharpness of the point, like poisoned arrows. Mr Northcote enlarges with enthusiasm on the old painters, and tells good things of the new. The only thing he ever vexed me in was his liking the Catalogue Raisonnée. I had almost as soon hear him talk of Titian's pictures (which he does with tears in his eyes, and looking just like them) as see the originals, and I had rather hear him talk of Sir Joshua's than see them. He is the last of that school who knew Goldsmith and Johnson. How finely he describes Pope! His elegance of mind, his figure, his character were not unlike his own. He does not resemble a modern Englishman, but puts one in mind of a Roman Cardinal or Spanish Inquisitor. I never ate or drank with Mr Northcote; but I have lived on his conversation with undiminished relish ever since I can remember, -- and when I leave it, I come out into the street with feelings lighter and more ethereal than I have at any other time. One of his tête-à-têtes would at any time make an Essay; but he cannot write himself, because he loses himself, in the connecting passages, is fearful of the effect, and wants the habit of bringing his ideas into one focus or point of view. A lens is necessary to collect the diverging rays, the refracted and broken angular lights of conversation on paper. Contradiction is half the battle in talking -- the being startled by what others say, and having to answer on the spot. You have to defend yourself, paragraph by paragraph, parentheses within parentheses. Perhaps it might be supposed that a person who excels in conversation and cannot write, would succeed better in dialogue. But the stimulus, the immediate irritation would be wanting; and the work would read flatter than ever, from not having the very thing it pretended to have.

Lively sallies and connected discourse are very different things. There are many persons of that impatient and restless turn of mind, that they cannot wait a moment for a conclusion, or follow up the thread of any argument. In the hurry of conversation their ideas are somehow huddled into sense; but in the intervals of thought, leave a great gap between. Montesquieu said, he often lost an idea before he could find words for it: yet he dictated by way of saving time, to an amanuensis. This last is, in my opinion, a vile method, and a solecism in authorship. Horne Took, among other paradoxes, use to maintain, that no one could write a good style who was not in the habit of talking and hearing the sound of his own voice. He might as well have said that no one could relish a good style without reading it aloud, as we find common people do to assist their apprehension. But there is a method of trying periods on the ear, or weighing them with the scales of the breath, without any articulate sound. Authors, as they write, may be said to "hear a sound so fine, there's nothing lives 'twixt it and silence." Even musicians generally compose in their heads. I agree that no style is good that is not fit to be spoken or read aloud with effect. This holds true not only of emphasis and cadence, but also with regard to natural idiom and colloquial freedom. Sterne's was in this respect the best style that ever was written. You fancy that you hear the people talking. For a contrary reason, no college-man writes a good style, or understands it when written. Fine writing is with him all verbiage and monotony -- a translation into classical centos or hexameter-lines.

That which I have just mentioned is among many instances I could give of ingenious absurdities advanced by Mr Tooke in the heat and pride of controversy. A person who knew him well, and greatly admired his talents, said of him that he never (to his recollection) heard him defend an opinion which he thought right, or in which he believed him to be himself sincere. He indeed provoked his antagonists into the toils by the very extravagance of his assertions, and the teasing sophistry by which he rendered them plausible. His temper was prompter to his skill. He had the manners of a man of the world, with great scholastic resources. He flung every one else off his guard, and was himself immovable. I never knew any one who did not admit his superiority in this kind of warfare. He put a full-stop to one of C[oleridge]'s long-winded prefatory apologies for his youth and inexperience, by saying abruptly, "Speak up, young man!" and, at another time, silenced a learned professor by desiring an explanation of a word which the other frequently used, and which, he said, he had been many years trying to get at the meaning of, -- the copulative Is! He was the best intellectual fencer of his day. He made strange havoc of Fuseli's fantastic hieroglyphics, violent humours, and oddity of dialect. Curran, who was sometimes of the same party, was lively and animated in convivial conversation, but dull in argument; nay, averse to anything like reasoning or serious observation, and had the worst taste I ever knew. His favorite critical topics were to abuse Milton's Paradise Lost, and Romeo and Juliet. Indeed, he confessed a want of sufficient acquaintance with books when he found himself in literary society in London. He and Sheridan once dined at John Kemble's with Mrs Inchbald and Mary Woolstonecroft, when the discourse almost wholly turned on Love "from noon to dewy eve, a summer's day!" What a subject! What speakers, and what hearers! What would I not give to have been there, had I not learned it all from the bright eyes of Amaryllis, and may one day make a Table-Talk of it! Peter Pindar was rich in anecdote and grotesque humour, and profound in technical knowledge both of music, poetry, and painting, but he was gross and overbearing. Wordsworth sometimes talks like a man inspired on subjects of poetry (his own out of the question) -- Coleridge well on every subject, and Godwin on none. To finish this subject -- Mrs M[ontagu]'s conversation is as fine-cut as her features, and I like to sit in the room with that sort of coronet face. What she says leaves a flavour, like fine green tea. H[un]t's is like champagne, and N[orthcote]'s like anchovy sandwiches. Haydon's is like a game at trap ball: L[amb]'s like snap-dragon: and my own (if I do not mistake the matter) is not very much unlike a game at ninepins! ... One source of the conversation of authors is the character of other authors, and on that they are rich indeed. What things they say! What stories they tell of one another, more particularly of their friends! If I durst only give some of these confidential communications! ... The reader may perhaps think the foregoing a specimen of them -- but indeed he is mistaken.

I do not know of any greater impertinence, than for an obscure individual to set about pumping a character of celebrity. "Bring him to me, "said a Doctor Tronchin, speaking of Rousseau, "that I may see whether he has anything in him." Before you can take measure of the capacity of others, you ought to be sure that they have not taken measure of yours. They may think you a spy on them, and may not like their company. If you really want to know whether another person can talk well, begin by saying a good thing yourself, and you will have a right to look for a rejoinder. "The best tennis-players,' says Sir Fopling Flutter, "Make the best matches."

-----------"For wit is like a rest
Held up at tennis, which men do the best
With the best players."

We hear it often said of a great author, or a great actress, that they are very stupid people in private. But he was a fool that said so. Tell me your company, and I'll tell you your manners. In conversation, as in other things, the action and reaction should bear a certain proportion to each other. Authors may, in some sense, be looked upon as foreigners, who are not naturalized even in their native soil. L[amb] once came down into the country to see us.4 He was "like the most capricious poet Ovid among the Goths." The country people thought him an oddity, and did not understand his jokes. It would be strange if they had; for he did not make any while he stayed. But when we crossed the country to Oxford, then he spoke a little. He and the old colleges were hail fellow well met; and in the quadrangles, he "walked gowned."

There is a character of a gentleman; so there is a character of a scholar, which is no less easily recognized. The one has an air of books about him, as the other has of good-breeding. The one wears his thoughts as the other does his clothes, gracefully; and even if they are little old-fashioned, they are not ridiculous: they have had their day. The gentleman shows, by his manner, that he has been used to respect from others: the scholar that he lays claim to self-respect and to a certain independence of opinion. The one has been accustomed to the best company; the other has passed his time in cultivating an intimacy with the best authors. There is nothing forward or vulgar in the behaviour of the one; nothing shrewd or petulant in the observations of the other, as if he should astonish the bye-standers, or was astonished himself at his own discoveries. Good taste and good sense, like common politeness, are or are supposed to be matters of course. One is distinguished by an appearance of marked attention to every one present; the other manifests an habitual air of abstraction and absence of mind. The one is not an upstart, with all the self-important airs of the founder of his own fortune; nor the other a self-taught man, with the repulsive self-sufficiency which arises from an ignorance of what hundreds have known before him. We must excuse perhaps a little conscious family-pride in the one, and a little harmless pedantry in the other. As there is a class of the first character which sinks into the mere gentleman, that is, which has nothing but his sense of respectability and propriety to support it -- so the character of a scholar not unfrequently dwindles down into the shadow of a shade, till nothing is left of it, but the mere book-worm. There is often something amiable as well as enviable in this last character. I know one such instance, at least. The person I mean has an admiration for learning, if he is only dazzled by its light. He lives among old authors, if he does not enter much into their spirit. He handles the covers, and turns over the page, and is familiar with the names and dates. He is busy and self-involved. He hangs like a film and cobweb upon letters, or is like the dust upon the outside of knowledge, which should not be rudely brushed aside. He follows learning as its shadow; but as such, he is respectable. He browzes on the husk and leaves of books, as the young fawn browzes on the bark and leaves of trees. Such a one lives all his life in a dream of learning, and has never once had his sleep broken by a real sense of things. He believes implicitly in genius, truth, virtue, liberty, because he finds the names of these things in books. He thinks that love and friendship are the finest things imaginable, both in practice and theory. The legend of good women is to him no fiction. When he steals from the twilight of his cell, the scene breaks upon him like an illuminated missal, and all the people he sees are but so many figures in a camera obscura. He reads the world, like a favourite volume, only to find beauties in it, or like an edition of some old work which he is preparing for the press, only to make emendations in it, and correct the errors that have inadvertently slipt in. He and his dog Tray are much the same honest, simple-hearted, faithful, affectionate creatures -- if Tray could but read! His mind cannot take the impression of vice: but the gentleness of his nature turns gall to milk. He would not hurt a fly. He draws the picture of mankind form the guileless simplicity of his own heart: and when he dies, his spirit will take its smiling leave, without having ever had an ill thought of others, or the consciousness of one in itself!

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NOTES:

1 Hazlitt's "On the Conversation of Authors" was first published in the London Magazine, September, 1820 and can be found reproduced in The Plain Speaker (1826); Selected Essays Geoffrey Keynes, Ed. (London: Nonsuch Press, 1930); The Best of Hazlitt, P. P. Howe, ed. (London: Methuen, 1947); and Essays & Characters (London: Nelson, nd).

2 (The topics of metaphysical argument having got into female society in France, is a proof how much they must have been discussed there generally, and how unfounded the charge is which we bring against them of excessive thoughtlessness and frivolity. The French (taken all together) are a more sensible, reflecting, and better informed people than the English. [1826.]) The original footnote found in Keynes' colllection; I have, in turn, placed them in parentheses.

3 (Thomas Britton. He was a native of Wellingborough, county Northampton. See a good account of him in Reliquiae Hearnianae, 1857, P. 339. -- W.C.H.)

4 (At Winterslow in 1809. [W.H., jun.])

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Peter Landry