Talkers: With Illustrations

“You must have felt yourself somewhat honoured with his presence and attention.”

“Well, you know, Mr. Dredge, it is just here. I am so much accustomed to high life, that the presence of dukes, lords, etc., is little more to me than ordinary society. Had my friend Mr. Clarke been thus honoured, he would have blazed it all about the country. I would not have mentioned it now, only your question called it up.”

The fact is, Mr. Dredge had heard of it before from a number of people to whom Mr. Slack had already told it.

At this stage of the talk between Messrs. Dredge and Slack a rap was heard at the front door. It was Mr. Sweet, a friend of Mr. Dredge, who had called on his way to an adjacent town.

Mr. Dredge introduced his friend to Mr. Slack, who gave him one of his egotistic shakes of the hand, and said, “How are you this morning?”

“Mr. Sweet,” observed Mr. Dredge to Mr. Slack, “is an intimate friend of mine, and a professor in Hailsworth College.”

“Indeed! I am very happy, extremely happy, to make his acquaintance,” said Mr. Slack, with an air and voice which made the Professor open his eyes as to who he was. And without any more ceremony, Mr. Slack observed, “I know all the professors in that seat of learning. Drs. Jones, Leigh, Waller, I am intimately acquainted with – special friends of mine.”

To be candid, he had met with them on one occasion, and had received a formal introduction to them; but since then had not seen them.

“Are you at all acquainted with music, Professor Sweet?” asked Mr. Slack.

“I know a little of it, but am no adept.”

“O, sir, music is a noble science. It is the charm of my heart; it is enchantment to my inmost soul. Ah, sir, I have been nearly ruined by it many times! I carried it too far, you know. Not content with one instrument, I procured almost all kinds; and, sir, there is scarcely an instrument but I am perfectly at home with. And, sir, there is not a hymn or song but I can play or sing. Would you believe it, sir, that I stood first in the last grand oratorio which took place in the great metropolis? I sang the grand solo of the occasion. Allow me, sir, to give you a specimen of it.” And here he struck off with the solo, much to the amusement of the Professor. “Ah, sir, that is a noble piece. Does not go so well in this room, you know, as it did in Exeter Hall. The audience was so enraptured, sir, with my performance, that they encored me again and again.”

“Indeed, sir!” observed the Professor in a tone of keen sarcasm and strong unbelief.

“Of course, Professor, you are familiar with the classics,” said Mr. Slack.

“Somewhat,” replied the Professor, in a manner which indicated his disgust at the impertinence of the man.

“The classics, sir, are a fine study – hard, but interesting to those who have the taste – so refining – give such a polish to the mind, sir. I once had a great taste for the classics – studied them fully; and even now, sir, I know as much about them as many who profess to teach them. Would you believe me, sir, that I have the entire list of the classics in my library?”

The Professor smiled at the man’s preposterous egotism.

“The sciences,” continued Mr. Slack, “are grand studies for the mind. Geology, astronomy, astrology, phrenology, psychology, and so on, and so on – you know the whole list of them, Professor. Why, sir, I do not know the first science that I did not study at college; and even now, sir, after the lapse of years spent in the stir of a political life, there are few with whom I would be willing to stand second in my knowledge of them.”

In this style of impertinent egotism he continued to waste the precious moments and to torment the company, until the Professor could bear it no longer, and suggested to his friend Mr. Dredge that he had some business of importance upon which he would like to see him, if he could spare a short time alone. Mr. Slack took the hint, and made his departure, much gratified at the impression he thought he had made of himself upon the mind of his new acquaintance, Professor Sweet.

“What a prodigious egotist your friend is, Mr. Dredge,” observed the Professor, as soon as he had gone out of hearing. “He exceeds anything I ever heard. It is perfectly nauseous to hear him. He appears more like a fool to me than a wise man. I have not felt so repulsed and disgusted in the presence of a man for a long time. From the first moment of my entrance into your house until the last second of his departure he has talked about nothing except himself in the most bombastic way. I would rather dwell in mountain solitude than be compelled to live in his society.”

“I am accustomed to him,” replied Mr. Dredge, “and do not think so much of it as you, being a stranger; but he is without doubt an exceedingly vain man and brimful of egotism. I am sorry you were obliged to hear so much of him.”

“I am very pleased he is gone, and hope never to meet him in company again, excepting as a reformed character. He may be a good neighbour; he may be wealthy; he may be a little wise and educated; but none of these things justify the excessive vanity and self-setting-off which are so prominent in his conversation.”

The views of the Professor were such as others entertained who knew Mr. Slack. Few cared for his company; and those who did, endured more than enjoyed it. Himself occupied so much space in conversation, that other persons and things were crowded out. He thought so much of himself, that it was unnecessary for other people to think anything of him. He filled up so much room in society, that others could scarcely move their tongues. In fact, the ego within him was so enormous that those around him were Liliputians in his estimation. The U of other people was absorbed in his great I. He was known generally by the name of “Great I;” and when one repeated anything that Mr. Slack of K – had said, the answer was, “O, Mr. Great I said it, did he?” and so it passed away as vapour. Some called him a “fool.” Others said, “Pity he knew no better.” The universal sentiment was that he spoke a hundred per cent. too much of himself, when of all men he should be last to say anything.

Mr. Snodgrass is a man who, without any injustice to him, may be referred to as an egotist.

I once waited upon him to consult him in his professional capacity respecting a matter in which I had a deep interest. But ere I could possibly reach the question, he occupied the greater part of the time I was in his company in making known to me the multiplicity of his labours in the past; his engagements for the time to come; what invitations he was obliged to decline; how for years he had kept up his popularity in one particular town; how he was busy studying the mathematics; how he had succeeded in a critical case, in which the most eminent men in the city had failed; how he had been written to concerning questions of the most vital importance. In fine, his great I stood out so full and prominent that my little i was scarcely allowed to make its appearance, and when it did it was despatched with an off-handedness which amounted to, “Who are you to presume to stand in the way of Me, so much your superior?” Of course my little i had to be silent until his great I was pleased to give permission for him to speak.

I have been with him in company when he has spoken in such tones of egotism as have made me feel pity for him. He had acquirements which no one else could lay claim to. He had attained professional honours which put every one of his class in the shade. He could give information which no one present had heard before from any of their ministers or teachers. He criticised every one, but no one could criticise him. He put every one right in politics, divinity, medicine, exegesis of Scripture. What had he not read? Where had he not been? Was not he a philosopher? an historian? a theologian? a physician? In fact, was not he the wise man from the East? and when he died, would not wisdom die with him?

Mr. Fidler is a young man given to egotism in his own peculiar way. He is fond of putting himself forward in company by telling tales and repeating jests as original and of his own creation, when they had an existence before he was born, and are perhaps as well or better known by some to whom he repeats them than they are to himself. It would not be so objectionable did he not exhibit himself in such airs of self-conceit, and speak in a manner which indicated that he was in his own estimation the chief personage of the company. On one occasion he was apparently gulling his hearers with a tale as new to them, with all the egotism he could command, when, as soon as he had done, one present, disgusted with his vanity, quietly observed, “That is an old thing which I remember hearing in my childhood.” But, nothing daunted by this, he still went on with his egotistic talk and manner, until another gentleman well read in books recommended him when he reached home to procure a certain book of jests and read it, and he would find every one of his pleasantries which he had told on that occasion there inserted. This advice being taken, he found that all his jokes and puns which he thought were new, or wished to pass as new, had been published and gone through several editions before he or his friends were ever heard of.

When a man’s conversation is principally about himself, he displays either ignorance of men and things, or is inflated with vanity and self-laudation. He must imagine himself and his doings to be of such consequence that if not known it will be an irreparable loss to the world. He shows himself in the social circle in an air which indicates that he would, were he able, either compel others to retire, or eclipse them with his own moonshine glare.

Such a talker must necessarily be a person at great discount in all well-informed and respectable society. They resent his disgusting trespasses upon their general rights; and they are just in so doing. What authority has he for his intrusions? He has none, either in himself or in his associations. His inventions, of which he speaks, will not sustain the test of examination. His great and numerous acquaintances of which he boasts are not all of the genuine stamp. The cards which lie on his table, thick as autumnal leaves, and to which he points for your particular observation, are not of the kind he would lead you to believe.

“I was to dine with the Admiral to-night,” said a naval lieutenant once; “but I have so many invitations elsewhere that I can’t go.”

“I am going, and I’ll apologise,” said a brother officer.

“O, don’t trouble yourself.”

“But I must,” said the officer, “for the Admiral’s invitation, like that of the Queen, is a command.”

“Never mind; pray don’t mention my name,” rejoined the lieutenant.

“For your own sake I certainly will,” was the reply.

At length the hero of a hundred cards stammered out, “Don’t say a word about it; I had a hint to stay away.”

“A hint to stay away! Why so?”

“The fact is, I – wasn’t invited.”

The man who prides himself in his aristocratic acquaintances betrays little respect for himself. A wise man knows that if he have true distinction, he must be indebted to himself for it. The shadow of his own body is more valuable to him than the substance of another man’s. In the mirror of self-examination he beholds the imperfections of his own doings and virtues, which will not for conscience’ sake allow him to parade his small apparent excellencies or acquisitions before society.

Lord Erskine was a great egotist; and one day in conversation with Curran he casually asked what Grattan said of himself.

“Said of himself!” was Curran’s astonished reply. “Nothing. Grattan speak of himself! Why, sir, Grattan is a great man. Sir, the torture could not wring a syllable of self-praise from Grattan; a team of six horses could not drag an opinion of himself out of him. Like all great men, he knows the strength of his reputation, and will never condescend to proclaim its march like the trumpeter of a puppet-show. Sir, he stands on a national altar, and it is the business of us inferior men to keep up the fire and incense. You will never see Grattan stooping to do either the one or the other.” Curran objected to Byron’s talking of himself as a great drawback on his poetry. “Any subject,” he said, “but that eternal one of self. I am weary of knowing once a month the state of any man’s hopes or fears, rights or wrongs. I would as soon read a register of the weather, the barometer up to so many inches to-day and down so many inches to-morrow. I feel scepticism all over me at the sight of agonies on paper – things that come as regular and notorious as the full of the moon.”

“In company,” says Charron, “it is a very great fault to be more forward in setting one’s-self off and talking to show one’s parts than to learn the worth and to be truly acquainted with the abilities of other men. He that makes it his business not to know, but to be known, is like a tradesman who makes all the haste he can to sell off his old stock, but takes no thought of laying in any new.”

“A man,” says Dr. Johnson, “should be careful never to tell tales of himself to his own disadvantage; people may be amused and laugh at the time, but they will be remembered and brought up against him upon subsequent occasions.”

“Speech of a man’s self,” says Bacon, “ought to be seldom and well chosen. I knew one who was wont to say in scorn, ‘He must needs be a wise man, he speaks so much of himself;’ and there is but one case wherein a man may commend himself with good grace, and that is in commending virtue in another especially if it be such a virtue whereunto himself pretendeth.”

Solomon says of the egotist, “Seest thou a man wise in his own conceit? There is more hope of a fool than of him” (Prov. xxvi. 12). That is, he thinks he knows so much that you can teach a fool more easily than him. He be taught indeed! Who is so wise as he? If he want knowledge, has he not funds yet untouched, or powers equal to any discovery? Nevertheless, it is an old saying, “He that is his own pupil shall have a fool for his tutor.”

How suitable are the words of Divine Wisdom spoken to such: “Look not every man on his own things, but every man also on the things of others” (Phil. ii. 4). That is, whatever you have of your own, be not vain and proud of, to boast of and trust in; but rather look upon what others have to learn from, wisely to commend, and never to covet. Study the well-being of others rather than the exhibition of yourself. Again, it is said, “Be not wise in your own conceits.” “Be not high-minded, but fear.” “He that humbleth himself shall be exalted, but he that exalteth himself shall be abased.”