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C.D. Warner, et al., comp.  The Library of the World’s Best Literature.
An Anthology in Thirty Volumes.  1917.
 
Imperfect Sympathies
By Charles Lamb (1775–1834)
 
        
From the ‘Essays of Elia’
  
  I am of a constitution so general, that it consorts and sympathizeth with all things; I have no antipathy, or rather idiosyncrasy, in anything. Those natural repugnances do not touch me, nor do I behold with prejudice the French, Italian, Spaniard, or Dutch.—‘RELIGIO MEDICI.’

THAT the author of the ‘Religio Medici,’ mounted upon the airy stilts of abstraction, conversant about notional and conjectural essences, in whose categories of being the possible took the upper hand of the actual, should have overlooked the impertinent individualities of such poor concretions as mankind, is not much to be admired. It is rather to be wondered at, that in the genus of animals he should have condescended to distinguish that species at all. For myself,—earth-bound and fettered to the scene of my activities,
  “Standing on earth, not rapt above the sky,”—
I confess that I do feel the differences of mankind, national or individual, to an unhealthy excess. I can look with no indifferent eye upon things or persons. Whatever is, is to me a matter of taste or distaste; or when once it becomes indifferent, it begins to be disrelishing. I am, in plainer words, a bundle of prejudices—made up of likings and dislikings—the veriest thrall to sympathies, apathies, antipathies. In a certain sense, I hope it may be said of me that I am a lover of my species. I can feel for all indifferently, but I cannot feel towards all equally. The more purely English word that expresses sympathy will better explain my meaning. I can be a friend to a worthy man, who upon another account cannot be my mate or fellow. I cannot like all people alike.
  1
  I have been trying all my life to like Scotchmen, and am obliged to desist from the experiment in despair. They cannot like me—and in truth, I never knew one of that nation who attempted to do it. There is something more plain and ingenuous in their mode of proceeding. We know one another at first sight. There is an order of imperfect intellects (under which mine must be content to rank) which in its constitution is essentially anti-Caledonian. The owners of the sort of faculties I allude to have minds rather suggestive than comprehensive. They have no pretenses to much clearness or precision in their ideas, or in their manner of expressing them. Their intellectual wardrobe (to confess fairly) has few whole pieces in it. They are content with fragments and scattered pieces of Truth. She presents no full front to them—a feature or side-face at the most. Hints and glimpses, germs and crude essays at a system, is the utmost they pretend to. They beat up a little game peradventure, and leave it to knottier heads, more robust constitutions, to run it down. The light that lights them is not steady and polar, but mutable and shifting; waxing, and again waning. Their conversation is accordingly. They will throw out a random word in or out of season, and be content to let it pass for what it is worth. They cannot speak always as if they were upon their oath, but must be understood, speaking or writing, with some abatement. They seldom wait to mature a proposition, but e’en bring it to market in the green ear. They delight to impart their defective discoveries as they arise, without waiting for their development. They are no systematizers, and would but err more by attempting it. Their minds, as I said before, are suggestive merely.  2
  The brain of a true Caledonian (if I am not mistaken) is constituted upon quite a different plan. His Minerva is born in panoply. You are never admitted to see his ideas in their growth—if indeed they do grow, and are not rather put together upon principles of clockwork. You never catch his mind in an undress. He never hints or suggests anything, but unlades his stock of ideas in perfect order and completeness. He brings his total wealth into company, and gravely unpacks it. His riches are always about him. He never stoops to catch a glittering something in your presence to share it with you, before he quite knows whether it be true touch or not. You cannot cry halves to anything that he finds. He does not find, but bring. You never witness his first apprehension of a thing. His understanding is always at its meridian—you never see the first dawn, the early streaks. He has no falterings of self-suspicion. Surmises, guesses, misgivings, half-intuitions, semi-consciousnesses, partial illuminations, dim instincts, embryo conceptions, have no place in his brain or vocabulary. The twilight of dubiety never falls upon him. Is he orthodox—he has no doubts. Is he an infidel—he has none either. Between the affirmative and the negative there is no borderland with him. You cannot hover with him upon the confines of truth, or wander in the maze of a probable argument. He always keeps the path. You cannot make excursions with him, for he sets you right. His taste never fluctuates. His morality never abates. He cannot compromise or understand middle actions. There can be but a right and a wrong. His conversation is as a book. His affirmations have the sanctity of an oath. You must speak upon the square with him. He stops a metaphor like a suspected person in an enemy’s country. “A healthy book!” said one of his countrymen to me, who had ventured to give that appellation to ‘John Buncle,’—“Did I catch rightly what you said? I have heard of a man in health, and of a healthy state of body; but I do not see how that epithet can be properly applied to a book.”  3
  Above all, you must beware of indirect expressions before a Caledonian. Clap an extinguisher upon your irony, if you are unhappily blest with a vein of it. Remember you are upon your oath. I have a print of a graceful female after Leonardo da Vinci, which I was showing off to Mr. ——. After he had examined it minutely, I ventured to ask him how he liked my beauty (a foolish name it goes by among my friends); when he very gravely assured me that “he had considerable respect for my character and talents” (so he was pleased to say), “but had not given himself much thought about the degree of my personal pretensions.” The misconception staggered me, but did not seem much to disconcert him. Persons of this nation are particularly fond of affirming a truth which nobody doubts. They do not so properly affirm as annunciate it. They do indeed appear to have such a love of truth (as if like virtue it were valuable for itself) that all truth becomes equally valuable, whether the proposition that contains it be new or old, disputed or such as is impossible to become a subject of disputation. I was present not long since at a party of North Britons, where a son of Burns was expected, and happened to drop a silly expression (in my South British way), that I wished it were the father instead of the son; when four of them started up at once to inform me that “that was impossible, because he was dead.” An impracticable wish, it seems, was more than they could conceive. Swift has hit off this part of their character—namely, their love of truth—in his biting way, but with an illiberality that necessarily confines the passage to the margin. The tediousness of these people is certainly provoking. I wonder if they ever tire one another. In my early life I had a passionate fondness for the poetry of Burns. I have sometimes foolishly hoped to ingratiate myself with his countrymen by expressing it. But I have always found that a true Scot resents your admiration of his compatriot even more than he would your contempt of him. The latter he imputes to your “imperfect acquaintance with many of the words he uses”; and the same objection makes it a presumption in you to suppose that you can admire him. Thomson they seem to have forgotten. Smollett they have neither forgotten nor forgiven for his delineation of Rory and his companion upon their first introduction to our metropolis. Speak of Smollett as a great genius, and they will retort upon you Hume’s History compared with his Continuation of it. What if the historian had continued ‘Humphrey Clinker’?  4
  I have, in the abstract, no disrespect for Jews. They are a piece of stubborn antiquity, compared with which Stonehenge is in its nonage. They date beyond the Pyramids. But I should not care to be in habits of familiar intercourse with any of that nation. I confess that I have not the nerves to enter their synagogues. Old prejudices cling about me. I cannot shake off the story of Hugh of Lincoln. Centuries of injury, contempt, and hate on the one side, of cloaked revenge, dissimulation, and hate on the other, between our and their fathers, must and ought to affect the blood of the children. I cannot believe it can run clear and kindly yet; or that a few fine words, such as “candor,” “liberality,” “the light of a nineteenth century,” can close up the breaches of so deadly a disunion. A Hebrew is nowhere congenial to me. He is least distasteful on ’Change; for the mercantile spirit levels all distinctions, as all are beauties in the dark. I boldly confess that I do not relish the approximation of Jew and Christian, which has become so fashionable. The reciprocal endearments have, to me, something hypocritical and unnatural in them. I do not like to see the Church and Synagogue kissing and congeeing in awkward postures of an affected civility. If they are converted, why do they not come over to us altogether? Why keep up a form of separation when the life of it is fled? If they can sit with us at table, why do they keck at our cookery? I do not understand these half convertites. Jews Christianizing—Christians Judaizing—puzzle me. I like fish or flesh. A moderate Jew is a more confounding piece of anomaly than a wet Quaker. The spirit of the synagogue is essentially separative. Braham would have been more in keeping if he had abided by the faith of his forefathers. There is a fine scorn in his face, which nature meant to be of Christians. The Hebrew spirit is strong in him, in spite of his proselytism. He cannot conquer the Shibboleth. How it breaks out when he sings, “The Children of Israel passed through the Red Sea!” The auditors for the moment are as Egyptians to him, and he rides over our necks in triumph. There is no mistaking him. Braham has a strong expression of sense in his countenance, and it is confirmed by his singing. The foundation of his vocal excellence is sense. He sings with understanding, as Kemble delivered dialogue. He would sing the Commandments and give an appropriate character to each prohibition. His nation in general have not oversensible countenances,—how should they?—but you seldom see a silly expression among them. Gain and the pursuit of gain sharpen a man’s visage. I never heard of an idiot being born among them. Some admire the Jewish female physiognomy. I admire it—but with trembling. Jael had those full dark inscrutable eyes.  5
  In the negro countenance you will often meet with strong traits of benignity. I have felt yearnings of tenderness towards some of these faces—or rather masks—that have looked out kindly upon one in casual encounters in the streets and highways. I love what Fuller beautifully calls these “images of God cut in ebony.” But I should not like to associate with them, to share my meals and my good-nights with them—because they are black.  6
  I love Quaker ways and Quaker worship. I venerate the Quaker principles. It does me good for the rest of the day when I meet any of their people in my path. When I am ruffled or disturbed by any occurrence, the sight or quiet voice of a Quaker acts upon me as a ventilator, lightening the air and taking off a load from the bosom. But I cannot like the Quakers (as Desdemona would say) “to live with them.” I am all over sophisticated with humors, fancies, craving hourly sympathy. I must have books, pictures, theatres, chit-chat, scandal, jokes, ambiguities, and a thousand whimwhams, which their simpler taste can do without. I should starve at their primitive banquet. My appetites are too high for the salads which (according to Evelyn) Eve dressed for the angel, my gusto too excited
  “To sit a guest with Daniel at his pulse.”
  7
  The indirect answers which Quakers are often found to return to a question put to them may be explained, I think, without the vulgar assumption that they are more given to evasion and equivocating than other people. They naturally look to their words more carefully, and are more cautious of committing themselves. They have a peculiar character to keep up on this head. They stand in a manner upon their veracity. A Quaker is by law exempted from taking an oath. The custom of resorting to an oath in extreme cases, sanctified as it is by all religious antiquity, is apt (it must be confessed) to introduce into the laxer sort of minds the notion of two kinds of truth: the one applicable to the solemn affairs of justice, and the other to the common proceedings of daily intercourse. As truth bound upon the conscience by an oath can be but truth, so in the common affirmations of the shop and the market-place a latitude is expected and conceded upon questions wanting this solemn covenant. Something less than truth satisfies. It is common to hear a person say, “You do not expect me to speak as if I were upon my oath.” Hence a great deal of incorrectness and inadvertency, short of falsehood, creeps into ordinary conversation; and a kind of secondary or laic truth is tolerated, where clergy-truth—oath-truth—by the nature of the circumstances is not required. A Quaker knows none of this distinction. His simple affirmation being received, upon the most sacred occasions, without any further test, stamps a value upon the words which he is to use upon the most indifferent topics of life. He looks to them naturally with more severity. You can have of him no more than his word. He knows if he is caught tripping in a casual expression, he forfeits, for himself at least, his claim to the invidious exemption. He knows that his syllables are weighed; and how far a consciousness of this particular watchfulness exerted against a person has a tendency to produce indirect answers, and a diverting of the question by honest means, might be illustrated, and the practice justified, by a more sacred example than is proper to be adduced upon this occasion. The admirable presence of mind which is notorious in Quakers upon all contingencies might be traced to this imposed self-watchfulness, if it did not seem rather an humble and secular scion of that old stock of religious constancy which never bent or faltered in the primitive Friends, or gave way to the winds of persecution, to the violence of judge or accuser, under trials and racking examinations. “You will never be the wiser, if I sit here answering your questions till midnight,” said one of those upright Justicers to Penn, who had been putting law cases with a puzzling subtlety. “Thereafter as the answers may be,” retorted the Quaker.  8
  The astonishing composure of this people is sometimes ludicrously displayed in lighter instances. I was traveling in a stagecoach with three male Quakers, buttoned up in the straitest nonconformity of their sect. We stopped to bait at Andover, where a meal, partly tea apparatus, partly supper, was set before us. My friends confined themselves to the tea-table. I in my way took supper. When the landlady brought in the bill, the eldest of my companions discovered that she had charged for both meals. This was resisted. Mine hostess was very clamorous and positive. Some mild arguments were used on the part of the Quakers, for which the heated mind of the good lady seemed by no means a fit recipient. The guard came in with his usual peremptory notice. The Quakers pulled out their money and formally tendered it,—so much for tea; I, in humble imitation, tendering mine for the supper which I had taken. She would not relax in her demand. So they all three quietly put up their silver, as did myself, and marched out of the room; the eldest and gravest going first, with myself closing up the rear, who thought I could not do better than follow the example of such grave and warrantable personages. We got in. The steps went up. The coach drove off. The murmurs of mine hostess, not very indistinctly or ambiguously pronounced, became after a time inaudible; and now, my conscience, which the whimsical scene had for a while suspended, beginning to give some twitches, I waited, in the hope that some justification would be offered by these serious persons for the seeming injustice of their conduct. To my great surprise not a syllable was dropped on the subject. They sat as mute as at a meeting. At length the eldest of them broke silence by inquiring of his next neighbor, “Hast thee heard how indigos go at the India House?”  9
 
 
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