As long as society is in this mood; as long as it thinks that the man who refuses to resent an insult, deserved that insult, and should be scouted accordingly, so long, it is to be feared, will duelling exist, however severe the laws may be. Men must have redress for injuries inflicted, and when those injuries are of such a nature that no tribunal will take cognizance of them, the injured will take the law into their own hands, and right themselves in the opinion of their fellows, at the hazard of their lives. Much as the sage may affect to despise the opinion of the world, there are few who would not rather expose their lives a hundred times than be condemned to live on, in society, but not of it – a by-word of reproach to all who know their history, and a mark for scorn to point his finger at.
The only practicable means for diminishing the force of a custom which is the disgrace of civilization, seems to be the establishment of a court of honour, which should take cognizance of all those delicate and almost intangible offences which yet wound so deeply. The court established by Louis XIV might be taken as a model. No man now fights a duel when a fit apology has been offered, and it should be the duty of this court to weigh dispassionately the complaint of every man injured in his honour, either by word or deed, and to force the offender to make a public apology. If he refused the apology, he would be the breaker of a second law; an offender against a high court, as well as against the man he had injured, and might be punished with fine and imprisonment, the latter to last until he saw the error of his conduct, and made the concession which the court demanded.
If, after the establishment of this tribunal, men should be found of a nature so bloodthirsty as not to be satisfied with its peaceful decisions, and should resort to the old and barbarous mode of an appeal to the pistol, some means might be found of dealing with them. To hang them as murderers would be of no avail; for to such men death would have few terrors. Shame alone would bring them to reason. The following code, it is humbly suggested to all future legislators upon the subject, would, in conjunction with the establishment of a court of honour, do much towards eradicating this blot from society. Every man who fought a duel, even though he did not wound his opponent, should be tried, and, upon proof of the fact, be sentenced to have his right hand cut off. The world would then know his true character as long as he lived. If his habits of duelling were so inveterate, and he should learn to fire a pistol with his left hand, he should, upon conviction of a second offence, lose that hand also. This law, which should allow no commutation of the punishment, under any circumstances, would lend strength and authority to the court of honour. In the course of a few years duelling would be ranked amongst exploded follies, and men would begin to wonder that a custom so barbarous and so impious had ever existed amongst them.
THE LOVE OF THE MARVELLOUS AND THE DISBELIEF OF THE TRUE.
“Well, son John,” said the old woman, “and what wonderful things did you meet with all the time you were at sea?” - “Oh! mother,” replied John, “I saw many strange things.” – “Tell us all about them,” replied his mother, “for I long to hear your adventures.” – “ Well, then,” said John, “as we were sailing over the Line, what do you think we saw?” - “I can’t imagine,” replied his mother. – “Well, we saw a fish rise out of the sea, and fly over our ship!” “Oh! John! John! what a liar you are!” said his mother, shaking her head, and smiling incredulously. “True as death? said John; “and we saw still more wonderful things than that.” – “Let us hear them,” said his mother, shaking her head again; “and tell the truth, John, if you can.” – “Believe it, or believe it not, as you please,” replied her son; “but as we were sailing up the Red Sea, our captain thought he should like some fish for dinner; so he told us to throw our nets, and catch some.” – “Well,” inquired his mother, seeing that he paused in his story. “Well,” rejoined her son, “we did throw them, and, at the very first haul, we brought up a chariot-wheel, made all of gold, and inlaid with diamonds!” “Lord bless us!” said his mother, “and what did the captain say?” – “Why, he said it was one of the wheels of Pharaoh’s chariot, that had lain in the Red Sea ever since that wicked King was drowned, with all his host, while pursuing the Israelites.” – “Well, well,” said his mother, lifting up her hands in admiration; “now, that’s very possible, and I think the captain was a very sensible man. Tell me such stories as that, and I’ll believe you; but never talk to me of such things as flying fish! No, no, John, such stories won’t go down with me, I can assure you!”
Such old women as the sailor’s mother, in the above well-known anecdote, are by no means rare in the world. Every age and country has produced them. They have been found in high places, and have sat down among the learned of the earth. Instances must be familiar to every reader in which the same person was willing, with greedy credulity, to swallow the most extravagant fiction, and yet refuse credence to a philosophical fact. The same Greeks who believed readily that Jupiter wooed Leda in the form of a swan, denied stoutly that there were any physical causes for storms and thunder, and treated as impious those who attempted to account for them on true philosophical principles.
The reasons that thus lead mankind to believe the marvellously false, and to disbelieve the marvellously true, may be easily gathered. Of all the offspring of Time, Error is the most ancient, and is so old and familiar an acquaintance, that Truth, when discovered, comes upon most of us like an intruder, and meets the intruder’s welcome. We all pay an involuntary homage to antiquity – a “blind homage,” as Bacon calls it in his “Novum Organum,” which tends greatly to the obstruction of truth. To the great majority of mortal eyes, Time sanctifies everything that he does not destroy. The mere fact of anything being spared by the great foe makes it a favourite with us, who are sure to fall his victims. To call a prejudice “time-hallowed,” is to open a way for it into hearts where it never before penetrated. Some peculiar custom may disgrace the people amongst whom it flourishes; yet men of a little wisdom refuse to aid in its extirpation, merely because it is old. Thus it is with human belief, and thus it is we bring shame upon our own intellect.
To this cause may be added another, also mentioned by Lord Bacon – a misdirected zeal in matters of religion, which induces so many to decry a newly-discovered truth, because the Divine records contain no allusion to it, or because, at first sight, it appears to militate, not against religion, but against some obscure passage which has never been fairly interpreted. The old woman in the story could not believe that there was such a creature as a flying-fish, because her Bible did not tell her so, but she believed that her son had drawn up the golden and bejewelled wheel from the Red Sea, because her Bible informed her that Pharaoh was drowned there.
Upon a similar principle the monks of the inquisition believed that the devil appeared visibly among men, that St. Anthony pulled his nose with a pair of red-hot pincers, and that the relics of the saints worked miracles; yet they would not believe Galileo, when he proved that the earth turned round the sun.
Keppler, when he asserted the same fact, could gain no bread, and little credence; but when he pretended to tell fortunes and cast nativities, the whole town flocked to him, and paid him enormous fees for his falsehood.
When Roger Bacon invented the telescope and the magic-lantern, no one believed that the unaided ingenuity of man could have done it; but when some wiseacres asserted that the devil had appeared to him, and given him the knowledge which he turned to such account, no one was bold enough to assert that it was improbable. His hint that saltpetre, sulphur, and charcoal, mixed in certain proportions, would produce effects similar to thunder and lightning, was disregarded or disbelieved; but the legend of the brazen head which delivered oracles, was credited for many ages.
[Godwin, in his “Lives of the Necromancers,” gives the following version of this legend. Friar Bacon and Friar Bungay entertained the project of enclosing England with a wall, so as to render it inaccessible to any invader. They accordingly raised the devil, as the person best able to
inform them how this was to be done. The devil advised them to make a brazen head, with all the internal structure and organs of a human head. The construction would cost them much time, and they must wait with patience till the faculty of speech descended upon it. Finally, however, it would become an oracle, and, if the question were propounded to it, would teach them the solution of their problem. The friars spent seven years in bringing the subject to perfection, and waited day after day in expectation that it would utter articulate sounds. At length nature became exhausted in them, and they lay down to sleep, having first given it strictly in charge to a servant of theirs, clownish in nature, but of strict fidelity, that he should awaken them the moment the image began to speak. That period arrived. The head uttered sounds, but such as the clown judged unworthy of notice. “Time is!” it said. No notice was taken, and a long pause ensued. “Time was!” – a similar pause, and no notice. “Time is passed!” The moment these words were uttered, a tremendous storm ensued, with thunder and lightning, and the head was shivered into a thousand pieces. Thus the experiment of Friar Bacon and Friar Bungay came to nothing.]
Solomon De Cans, who, in the time of Cardinal Richelieu, conceived the idea of a steam-engine, was shut up in the Bastille as a madman, because the idea of such an extraordinary instrument was too preposterous for the wise age that believed in all the absurdities of witchcraft.
When Harvey first proved the circulation of the blood, every tongue was let loose against him. The thing was too obviously an imposition, and an attempt to deceive that public who believed that a king’s touch had power to cure the scrofula. That a dead criminal’s hand, rubbed against a wen, would cure it, was reasonable enough; but that the blood flowed through the veins was beyond all probability.
In our own day, a similar fate awaited the beneficent discovery of Dr. Jenner. That vaccination could abate the virulence of, or preserve from, the smallpox, was quite incredible; none but a cheat and a quack could assert it: but that the introduction of the vaccine matter into the human frame could endow men with the qualities of a cow, was quite probable. Many of the poorer people actually dreaded that their children would grow hairy and horned as cattle, if they suffered them to be vaccinated.
The Jesuit, Father Labat, the shrewd and learned traveller in South America, relates an experiment which he made upon the credulity of some native Peruvians. Holding a powerful lens in his hand, and concentrating the rays of the sun upon the naked arm of an admiring savage, he soon made him roar with pain. All the tribe looked on, first with wonder, and then with indignation and wonder both combined. In vain the philosopher attempted to explain the cause of the phenomenon - in vain he offered to convince them that there was nothing devilish in the experiment - he was thought to be in league with the infernal gods to draw down the fire from Heaven, and was looked upon, himself, as an awful and supernatural being. Many attempts were made to gain possession of the lens, with the view of destroying it, and thereby robbing the Western stranger of the means of bringing upon them the vengeance of his deities.
Very similar was the conduct of that inquiring Brahmin, which is related by Forbes in his Oriental Memoirs. The Brahmin had a mind better cultivated than his fellows; he was smitten with a love for the knowledge of Europe – read English books – pored over the pages of the Encyclopedia, and profited by various philosophical instruments; but on religious questions the Brahmin was firm to the faith of his caste and the doctrine of the Metempsychosis. Lest he might sacrilegiously devour his progenitors, he abstained from all animal food; and thinking that he ate nothing which enjoyed life, he supported himself, like his brethren, upon fruits and vegetables. All the knowledge that did not run counter to this belief, he sought after with avidity, and bade fair to become the wisest of his race. In an evil hour, his English friend and instructor exhibited a very powerful solar microscope, by means of which he showed him that every drop of water that he drank teemed with life – that every fruit was like a world, covered with innumerable animalculae, each of which was fitted by its organization for the sphere in which it moved, and had its wants, and the capability of supplying them as completely as visible animals millions of times its bulk. The English philosopher expected that his Hindoo friend would be enraptured at the vast field of knowledge thus suddenly opened out to him, but he was deceived. The Brahmin from that time became an altered man – thoughtful, gloomy, reserved, and discontented. He applied repeatedly to his friend that he would make him a present of the microscope; but as it was the only one of its kind in India, and the owner set a value upon it for other reasons, he constantly refused the request, but offered him the loan of it for any period he might require. But nothing short of an unconditional gift of the instrument would satisfy the Brahmin, who became at last so importunate that the patience of the Englishman was exhausted, and he gave it him. A gleam of joy shot across the care-worn features of the Hindoo as he clutched it, and bounding with an exulting leap into the garden, he seized a large stone, and dashed the instrument into a thousand pieces. When called upon to explain his extraordinary conduct, he said to his friend, “Oh that I had remained in that happy state of ignorance wherein you first found me! Yet will I confess that, as my knowledge increased, so did my pleasure, until I beheld the last wonders of the microscope; from that moment I have been tormented by doubt and perplexed by mystery: my mind, overwhelmed by chaotic confusion, knows not where to rest, nor how to extricate itself from such a maze. I am miserable, and must continue to be so, until I enter on another stage of existence. I am a solitary individual among fifty millions of people, all educated in the same belief with myself – all happy in their ignorance! So may they ever remain! I shall keep the secret within my own bosom, where it will corrode my peace and break my rest. But I shall have some satisfaction in knowing that I alone feel those pangs which, had I not destroyed the instrument, might have been extensively communicated, and rendered thousands miserable! Forgive me, my valuable friend! and oh, convey no more implements of knowledge and destruction!”
Many a learned man may smile at the ignorance of the Peruvian and the Hindoo, unconscious that he himself is just as ignorant and as prejudiced. Who does not remember the outcry against the science of geology, which has hardly yet subsided? Its professors were impiously and absurdly accused of designing to “hurl the Creator from his throne.” They were charged with sapping the foundations of religion, and of propping atheism by the aid of a pretended science.
The very same principle which leads to the rejection of the true, leads to the encouragement of the false. Thus we may account for the success which has attended great impostors, at times when the truth, though not half so wondrous as their impositions, has been disregarded as extravagant and preposterous. The man who wishes to cheat the people, must needs found his operations upon some prejudice or belief that already exists. Thus the philosophic pretenders who told fortunes by the stars cured all diseases by one nostrum, and preserved from evil by charms and amulets, ran with the current of popular belief. Errors that were consecrated by time and long familiarity, they heightened and embellished, and succeeded to their hearts’ content; but the preacher of truth had a foundation to make as well as a superstructure, a difficulty which did not exist for the preacher of error. Columbus preached a new world, but was met with distrust and incredulity; had he preached with as much zeal and earnestness the discovery of some valley in the old one, where diamonds hung upon the trees, or a herb grew that cured all the ills incidental to humanity, he would have found a warm and hearty welcome – might have sold dried cabbage leaves for his wonderful herb, and made his fortune.
In fact, it will be found in the history of every generation and race of men, that whenever a choice of belief between the “Wondrously False” and the “Wondrously True” is given to ignorance or prejudice, that their choice will be fixed upon the first, for the reason that it is most akin to their own nature. The great majority of mankind, and even of the wisest among us, are still in the condition of th
e sailor’s mother – believing and disbelieving on the same grounds that she did – protesting against the flying fish, but cherishing the golden wheels. Thousands there are amongst us, who, rather than pin their faith in the one fish, would believe not only in the wheel of gold, but the chariot - not only in the chariot, but in the horses and the driver.
POPULAR FOLLIES IN GREAT CITIES
La faridondaine – la faridondon,
Vive la faridondaine!
BERANGER.
The popular humours of a great city are a never-failing source of amusement to the man whose sympathies are hospitable enough to embrace all his kind, and who, refined though he may be himself, will not sneer at the humble wit or grotesque peculiarities of the boozing mechanic, the squalid beggar, the vicious urchin, and all the motley group of the idle, the reckless, and the imitative that swarm in the alleys and broadways of a metropolis. He who walks through a great city to find subjects for weeping, may, God knows, find plenty at every corner to wring his heart; but let such a man walk on his course, and enjoy his grief alone – we are not of those who would accompany him. The miseries of us poor earthdwellers gain no alleviation from the sympathy of those who merely hunt them out to be pathetic over them. The weeping philosopher too often impairs his eyesight by his woe, and becomes unable from his tears to see the remedies for the evils which he deplores. Thus it will often be found that the man of no tears is the truest philanthropist, as he is the best physician who wears a cheerful face, even in the worst of cases.
Extraordinary Popular Delusions and the Madness of Crowds Page 24
