I
"Sir, we had a good talk."[1]--JOHNSON.
"As we must account[2] for every idle word, so we must for every idle
silence."--FRANKLIN.
There can be no fairer ambition than to excel in talk; to be affable,
gay, ready, clear and welcome; to have a fact, a thought, or an
illustration, pat to every subject; and not only to cheer the flight
of time among our intimates, but bear our part in that great
international congress, always sitting, where public wrongs are first
declared, public errors first corrected, and the course of public
opinion shaped, day by day, a little nearer to the right. No measure
comes before Parliament but it has been long ago prepared by the grand
jury of the talkers; no book is written that has not been largely
composed by their assistance. Literature in many of its branches is no
other than the shadow of good talk; but the imitation falls far short
of the original in life, freedom and effect. There are always two to a
talk, giving and taking, comparing experience and according
conclusions. Talk is fluid, tentative, continually "in further search
and progress;" while written words remain fixed, become idols even to
the writer, found wooden dogmatisms, and preserve flies of obvious
error in the amber[3] of the truth. Last and chief, while literature,
gagged with linsey-woolsey, can only deal with a fraction of the life
of man, talk goes fancy free[4] and may call a spade a spade.[5] It
cannot, even if it would, become merely aesthetic or merely classical
like literature. A jest intervenes, the solemn humbug is dissolved in
laughter, and speech runs forth out of the contemporary groove into
the open fields of nature, cheery and cheering, like schoolboys out of
school. And it is in talk alone that we can learn our period and
ourselves. In short, the first duty of a man is to speak; that is his
chief business in this world; and talk, which is the harmonious speech
of two or more, is by far the most accessible of pleasures. It costs
nothing in money; it is all profit; it completes our education, founds
and fosters our friendships, and can be enjoyed at any age and in
almost any state of health.
The spice of life is battle; the friendliest relations are still a
kind of contest; and if we would not forego all that is valuable in
our lot, we must continually face some other person, eye to eye, and
wrestle a fall whether in love or enmity. It is still by force of
body, or power of character or intellect; that we attain to worthy
pleasures. Men and women contend for each other in the lists of love,
like rival mesmerists; the active and adroit decide their challenges
in the sports of the body; and the sedentary sit down to chess or
conversation. All sluggish and pacific pleasures are, to the same
degree, solitary and selfish; and every durable bond between human
beings is founded in or heightened by some element of competition.
Now, the relation that has the least root in matter is undoubtedly
that airy one of friendship; and hence, I suppose, it is that good
talk most commonly arises among friends. Talk is, indeed, both the
scene and instrument of friendship. It is in talk alone that the
friends can measure strength, and enjoy that amicable
counter-assertion of personality which is the gauge of relations and
the sport of life.
A good talk is not to be had for the asking. Humours must first be
accorded in a kind of overture or prologue; hour, company and
circumstance be suited; and then, at a fit juncture, the subject, the
quarry of two heated minds, spring up like a deer out of the wood. Not
that the talker has any of the hunter's pride, though he has all and
more than all his ardour. The genuine artist follows the stream of
conversation as an angler follows the windings of a brook, not
dallying where he fails to "kill." He trusts implicitly to hazard; and
he is rewarded by continual variety, continual pleasure, and those
changing prospects of the truth that are the best of education. There
is nothing in a subject, so called, that we should regard it as an
idol, or follow it beyond the promptings of desire. Indeed, there are
few subjects; and so far as they are truly talkable, more than the
half of them may be reduced to three: that I am I, that you are you,
and that there are other people dimly understood to be not quite the
same as either. Wherever talk may range, it still runs half the time
on these eternal lines. The theme being set, each plays on himself as
on an instrument; asserts and justifies himself; ransacks his brain
for instances and opinions, and brings them forth new-minted, to his
own surprise and the admiration of his adversary. All natural talk is
a festival of ostentation; and by the laws of the game each accepts
and fans the vanity of the other. It is from that reason that we
venture to lay ourselves so open, that we dare to be so warmly
eloquent, and that we swell in each other's eyes to such a vast
proportion. For talkers, once launched, begin to overflow the limits
of their ordinary selves, tower up to the height of their secret
pretensions, and give themselves out for the heroes, brave, pious,
musical and wise, that in their most shining moments they aspire to
be. So they weave for themselves with words and for a while inhabit a
palace of delights, temple at once and theatre, where they fill the
round of the world's dignities, and feast with the gods, exulting in
Kudos. And when the talk is over, each goes his way, still flushed
with vanity and admiration, still trailing clouds of glory;[6] each
declines from the height of his ideal orgie, not in a moment, but by
slow declension. I remember, in the _entr'acte_ of an afternoon
performance, coming forth into the sunshine, in a beautiful green,
gardened corner of a romantic city; and as I sat and smoked, the music
moving in my blood, I seemed to sit there and evaporate _The Flying
Dutchman_[7] (for it was that I had been hearing) with a wonderful
sense of life, warmth, well-being and pride; and the noises of the
city, voices, bells and marching feet, fell together in my ears like a
symphonious orchestra. In the same way, the excitement of a good talk
lives for a long while after in the blood, the heart still hot within
you, the brain still simmering, and the physical earth swimming around
you with the colours of the sunset.
Natural talk, like ploughing, should turn up a large surface of life,
rather than dig mines into geological strata. Masses of experience,
anecdote, incident, cross-lights, quotation, historical instances, the
whole flotsam and jetsam of two minds forced in and in upon the matter
in hand from every point of the compass, and from every degree of
mental elevation and abasement--these are the material with which talk
is fortified, the food on which the talkers thrive. Such argument as
is proper to the exercise should still be brief and seizing. Talk
should proceed by instances; by the apposite, not the expository. It
should keep close along the lines of humanity, near the bosoms and
businesses of men, at the level where history, fiction and experience
intersect and illuminate each other. I am I, and You are You, with all
my heart; but conceive how these lean propositions change and brighten
when, instead of words, the actual you and I sit cheek by jowl, the
spirit housed in the live body, and the very clothes uttering voices
to corroborate the story in the face. Not less surprising is the
change when we leave off to speak of generalities--the bad, the good,
the miser, and all the characters of Theophrastus[8]--and call up
other men, by anecdote or instance, in their very trick and feature;
or trading on a common knowledge, toss each other famous names, still
glowing with the hues of life. Communication is no longer by words,
but by the instancing of whole biographies, epics, systems of
philosophy, and epochs of history, in bulk. That which is understood
excels that which is spoken in quantity and quality alike; ideas thus
figured and personified, change hands, as we may say, like coin; and
the speakers imply without effort the most obscure and intricate
thoughts. Strangers who have a large common ground of reading will,
for this reason, come the sooner to the grapple of genuine converse.
If they know Othello and Napoleon, Consuelo and Clarissa Harlowe,
Vautrin and Steenie Steenson,[9] they can leave generalities and begin
at once to speak by figures.
Conduct and art are the two subjects that arise most frequently and
that embrace the widest range of facts. A few pleasures bear
discussion for their own sake, but only those which are most social or
most radically human; and even these can only be discussed among their
devotees. A technicality is always welcome to the expert, whether in
athletics, art or law; I have heard the best kind of talk on
technicalities from such rare and happy persons as both know and love
their business. No human being[10] ever spoke of scenery for above two
minutes at a time, which makes me suspect we hear too much of it in
literature. The weather is regarded as the very nadir and scoff of
conversational topics. And yet the weather, the dramatic element in
scenery, is far more tractable in language, and far more human both in
import and suggestion than the stable features of the landscape.
Sailors and shepherds, and the people generally of coast and mountain,
talk well of it; and it is often excitingly presented in literature.
But the tendency of all living talk draws it back and back into the
common focus of humanity. Talk is a creature of the street and
market-place, feeding on gossip; and its last resort is still in a
discussion on morals. That is the heroic form of gossip; heroic in
virtue of its high pretensions; but still gossip, because it turns on
personalities. You can keep no men long, nor Scotchmen[11] at all, off
moral or theological discussion. These are to all the world what law
is to lawyers; they are everybody's technicalities; the medium through
which all consider life, and the dialect in which they express their
judgments. I knew three young men who walked together daily for some
two months in a solemn and beautiful forest and in cloudless summer
weather; daily they talked with unabated zest, and yet scarce wandered
that whole time beyond two subjects--theology and love. And perhaps
neither a court of love[12] nor an assembly of divines would have
granted their premises or welcomed their conclusions.
Conclusions, indeed, are not often reached by talk any more than by
private thinking. That is not the profit. The profit is in the
exercise, and above all in the experience; for when we reason at large
on any subject, we review our state and history in life. From time to
time, however, and specially, I think, in talking art, talk becomes
effective, conquering like war, widening the boundaries of knowledge
like an exploration. A point arises; the question takes a
problematical, a baffling, yet a likely air; the talkers begin to feel
lively presentiments of some conclusion near at hand; towards this
they strive with emulous ardour, each by his own path, and struggling
for first utterance; and then one leaps upon the summit of that matter
with a shout, and almost at the same moment the other is beside him;
and behold they are agreed. Like enough, the progress is illusory, a
mere cat's cradle having been wound and unwound out of words. But the
sense of joint discovery is none the less giddy and inspiring. And in
the life of the talker such triumphs, though imaginary, are neither
few nor far apart; they are attained with speed and pleasure, in the
hour of mirth; and by the nature of the process, they are always
worthily shared.
There is a certain attitude, combative at once and deferential, eager
to fight yet most averse to quarrel, which marks out at once the
talkable man. It is not eloquence, not fairness, not obstinacy, but a
certain proportion of all of these that I love to encounter in my
amicable adversaries. They must not be pontiffs holding doctrine, but
huntsmen questing after elements of truth. Neither must they be boys
to be instructed, but fellow-teachers with whom I may, wrangle and
agree on equal terms. We must reach some solution, some shadow of
consent; for without that, eager talk becomes a torture. But we do not
wish to reach it cheaply, or quickly, or without the tussle and effort
wherein pleasure lies.
The very best talker, with me, is one whom I shall call Spring-Heel'd
Jack.[13] I say so, because I never knew anyone who mingled so largely
the possible ingredients of converse. In the Spanish proverb, the
fourth man necessary to compound a salad, is a madman to mix it: Jack
is that madman. I know not what is more remarkable; the insane
lucidity of his conclusions, the humorous eloquence of his language,
or his power of method, bringing the whole of life into the focus of
the subject treated, mixing the conversational salad like a drunken
god. He doubles like the serpent, changes and flashes like the shaken
kaleidoscope, transmigrates bodily into the views of others, and so,
in the twinkling of an eye and with a heady rapture, turns questions
inside out and flings them empty before you on the ground, like a
triumphant conjuror. It is my common practice when a piece of conduct
puzzles me, to attack it in the presence of Jack with such grossness,
such partiality and such wearing iteration, as at length shall spur
him up in its defence. In a moment he transmigrates, dons the required
character, and with moonstruck philosophy justifies the act in
question. I can fancy nothing to compare with the _vim_ of these
impersonations, the strange scale of language, flying from Shakespeare
to Kant, and from Kant to Major Dyngwell[14]--
"As fast as a musician scatters sounds
Out of an instrument--"
the sudden, sweeping generalisations, the absurd irrelevant
particularities, the wit, wisdom, folly, humour, eloquence and bathos,
each startling in its kind, and yet all luminous in the admired
disorder of their combination. A talker of a different calibre, though
belonging to the same school, is Burly.[15] Burly is a man of great
presence; he commands a larger atmosphere, gives the impression of a
grosser mass of character than most men. It has been said of him that
his presence could be felt in a room you entered blindfold; and the
same, I think, has been said of other powerful constitutions condemned
to much physical inaction. There is something boisterous and piratic
in Burly's manner of talk which suits well enough with this
impression. He will roar you down, he will bury his face in his hands,
he will undergo passions of revolt and agony; and meanwhile his
attitude of mind is really both conciliatory and receptive; and after
Pistol has been out-Pistol'd,[16] and the welkin rung for hours, you
begin to perceive a certain subsidence in these spring torrents,
points of agreement issue, and you end arm-in-arm, and in a glow of
mutual admiration. The outcry only serves to make your final union the
more unexpected and precious. Throughout there has been perfect
sincerity, perfect intelligence, a desire to hear although not always
to listen, and an unaffected eagerness to meet concessions. You have,
with Burly, none of the dangers that attend debate with Spring-Heel'd
Jack; who may at any moment turn his powers of transmigration on
yourself, create for you a view you never held, and then furiously
fall on you for holding it. These, at least, are my two favourites,
and both are loud, copious intolerant talkers. This argues that I
myself am in the same category; for if we love talking at all, we love
a bright, fierce adversary, who will hold his ground, foot by foot, in
much our own manner, sell his attention dearly, and give us our full
measure of the dust and exertion of battle. Both these men can be beat
from a position, but it takes six hours to do it; a high and hard
adventure, worth attempting. With both you can pass days in an
enchanted country of the mind, with people, scenery and manners of its
own; live a life apart, more arduous, active and glowing than any real
existence; and come forth again when the talk is over, as out of a
theatre or a dream, to find the east wind still blowing and the
chimney-pots of the old battered city still around you. Jack has the
far finer mind, Burly the far more honest; Jack gives us the animated
poetry, Burly the romantic prose, of similar themes; the one glances
high like a meteor and makes a light in darkness; the other, with many
changing hues of fire, burns at the sea-level, like a conflagration;
but both have the same humour and artistic interests, the same
unquenched ardour in pursuit, the same gusts of talk and thunderclaps
of contradiction.
Cockshot[17] is a different article, but vastly entertaining, and has
been meat and drink to me for many a long evening. His manner is dry,
brisk and pertinacious, and the choice of words not much. The point
about him is his extraordinary readiness and spirit. You can propound
nothing but he has either a theory about it ready-made, or will have
one instantly on the stocks, and proceed to lay its timbers and launch
it in your presence. "Let me see," he will say. "Give me a moment. I
_should_ have some theory for that." A blither spectacle than the
vigour with which he sets about the task, it were hard to fancy. He is
possessed by a demoniac energy, welding the elements for his life, and
bending ideas, as an athlete bends a horseshoe, with a visible and
lively effort. He has, in theorising, a compass, an art; what I would
call the synthetic gusto; something of a Herbert Spencer,[18] who
should see the fun of the thing. You are not bound, and no more is he,
to place your faith in these brand-new opinions. But some of them are
right enough, durable even for life; and the poorest serve for a
cock-shy--as when idle people, after picnics, float a bottle on a pond
and have an hour's diversion ere it sinks. Whichever they are, serious
opinions or humours of the moment, he still defends his ventures with
indefatigable wit and spirit, hitting savagely himself, but taking
punishment like a man. He knows and never forgets that people talk,
first of all, for the sake of talking; conducts himself in the ring,
to use the old slang, like a thorough "glutton,"[19] and honestly
enjoys a telling facer from his adversary. Cockshot is bottled
effervescency, the sworn foe of sleep. Three-in-the-morning Cockshot,
says a victim. His talk is like the driest of all imaginable dry
champagnes. Sleight of hand and inimitable quickness are the qualities
by which he lives. Athelred,[20] on the other hand, presents you with
the spectacle of a sincere and somewhat slow nature thinking aloud. He
is the most unready man I ever knew to shine in conversation. You may
see him sometimes wrestle with a refractory jest for a minute or two
together, and perhaps fail to throw it in the end. And there is
something singularly engaging, often instructive, in the simplicity
with which he thus exposes the process as well as the result, the
works as well as the dial of the clock. Withal he has his hours of
inspiration. Apt words come to him as if by accident, and, coming from
deeper down, they smack the more personally, they have the more of
fine old crusted humanity, rich in sediment and humour. There are
sayings of his in which he has stamped himself into the very grain of
the language; you would think he must have worn the words next his
skin and slept with them. Yet it is not as a sayer of particular good
things that Athelred is most to be regarded, rather as the stalwart
woodman of thought. I have pulled on a light cord often enough, while
he has been wielding the broad-axe; and between us, on this unequal
division, many a specious fallacy has fallen. I have known him to
battle the same question night after night for years, keeping it in
the reign of talk, constantly applying it and re-applying it to life
with humorous or grave intention, and all the while, never hurrying,
nor flagging, nor taking an unfair advantage of the facts. Jack at a
given moment, when arising, as it were, from the tripod, can be more
radiantly just to those from whom he differs; but then the tenor of
his thoughts is even calumnious; while Athelred, slower to forge
excuses, is yet slower to condemn, and sits over the welter of the
world, vacillating but still judicial, and still faithfully contending
with his doubts.
Both the last talkers deal much in points of conduct and religion
studied in the "dry light"[21] of prose. Indirectly and as if against
his will the same elements from time to time appear in the troubled
and poetic talk of Opalstein.[22] His various and exotic knowledge,
complete although unready sympathies, and fine, full, discriminative
flow of language, fit him out to be the best of talkers; so perhaps he
is with some, not _quite_ with me--_proxime accessit_,[23] I should
say. He sings the praises of the earth and the arts, flowers and
jewels, wine and music, in a moonlight, serenading manner, as to the
light guitar; even wisdom comes from his tongue like singing; no one
is, indeed, more tuneful in the upper notes. But even while he sings
the song of the Sirens, he still hearkens to the barking of the
Sphinx. Jarring Byronic notes interrupt the flow of his Horatian
humours. His mirth has something of the tragedy of the world for its
perpetual background; and he feasts like Don Giovanni to a double
orchestra, one lightly sounding for the dance, one pealing
Beethoven[24] in the distance. He is not truly reconciled either with
life or with himself; and this instant war in his members sometimes
divides the man's attention. He does not always, perhaps not often,
frankly surrender himself in conversation. He brings into the talk
other thoughts than those which he expresses; you are conscious that
he keeps an eye on something else, that he does not shake off the
world, nor quite forget himself. Hence arise occasional
disappointments; even an occasional unfairness for his companions, who
find themselves one day giving too much, and the next, when they are
wary out of season, giving perhaps too little. Purcel[25] is in
another class from any I have mentioned. He is no debater, but appears
in conversation, as occasion rises, in two distinct characters, one of
which I admire and fear, and the other love. In the first, he is
radiantly civil and rather silent, sits on a high, courtly hilltop,
and from that vantage-ground drops you his remarks like favours. He
seems not to share in our sublunary contentions; he wears no sign of
interest; when on a sudden there falls in a crystal of wit, so
polished that the dull do not perceive it, but so right that the
sensitive are silenced. True talk should have more body and blood,
should be louder, vainer and more declaratory of the man; the true
talker should not hold so steady an advantage over whom he speaks
with; and that is one reason out of a score why I prefer my Purcel in
his second character, when he unbends into a strain of graceful
gossip, singing like the fireside kettle. In these moods he has an
elegant homeliness that rings of the true Queen Anne. I know another
person[26] who attains, in his moments, to the insolence of a
Restoration comedy, speaking, I declare, as Congreve[27] wrote; but
that is a sport of nature, and scarce falls under the rubric, for
there is none, alas! to give him answer.
One last remark occurs: It is the mark of genuine conversation that
the sayings can scarce be quoted with their full effect beyond the
circle of common friends. To have their proper weight they should
appear in a biography, and with the portrait of the speaker. Good talk
is dramatic; it is like an impromptu piece of acting where each should
represent himself to the greatest advantage; and that is the best kind
of talk where each speaker is most fully and candidly himself, and
where, if you were to shift the speeches round from one to another,
there would be the greatest loss in significance and perspicuity. It
is for this reason that talk depends so wholly on our company. We
should like to introduce Falstaff and Mercutio, or Falstaff and Sir
Toby; but Falstaff in talk with Cordelia seems even painful. Most of
us, by the Protean[28] quality of man, can talk to some degree with
all; but the true talk, that strikes out all the slumbering best of
us, comes only with the peculiar brethren of our spirits, is founded
as deep as love in the constitution of our being, and is a thing to
relish with all our energy, while, yet we have it, and to be grateful
for forever.