or some domineering passion, which prevented him from boldly and fairly investigating a subject, he was a wary and acute reasoner, a little too much inclined to scepticism, and a little too fond of paradox. No man was less likely to be imposed upon by fallacies in argument or by exaggerated statements of fact. But if, while he was beating down sophisms and exposing false testimony, some childish prejudices, such as would excite laughter in a well-managed nursery, came across him, he was smitten as if by enchantment. His mind dwindled away under the spell from gigantic elevation to dwarfish littleness. Those who had lately been admiring its amplitude and its force were now as much astonished at its strange narrowness and feebleness as the fisherman in the Arabian tale, when he saw the Genie, whose statue had overshadowed the whole seacoast, and whose might seemed equal to a contest with armies, contract himself to the dimensions of his small prison, and lie there the helpless slave of the charm of Solomon.

Credulity and

Johnson was in the habit of sifting with extreme severity the evidence for all stories which were merely odd. But when they were not incredulity. only odd but miraculous, his severity relaxed. He began to be credulous precisely at the point

where the most credulous people begin to be sceptical. It is curious to observe, both in his writings and in his conversation, the contrast between the disdainful manner in which he rejects unauthenticated anecdotes, even when they are consistent with the general laws of nature, and the respectful manner in which he mentions the wildest stories relating to the invisible world. A man who told him of a waterspout or a meteoric stone generally had the lie direct given him for his pains. A man who told him of a prediction or a dream wonderfully accomplished was sure of a courteous hearing. "Johnson," observed Hogarth, "like King David, says in his haste that all men are liars." "His incredulity," says Mrs. Thrale, "amounted almost to disease." She tells us how he browbeat a gentleman, who gave him an account of a hurricane in the West Indies, and a poor quaker who related some strange circumstance about the red-hot balls fired at the siege of Gibraltar. "It is not so. It cannot be true. Don't tell that story again. You cannot think how poor a figure you make in telling it." He once said, half jestingly, we suppose, that for six months he refused to credit the fact of the earthquake at Lisbon, and that he still believed the extent of the calamity to be greatly exaggerated. Yet he related with a grave face how old

Mr. Cave of St. John's gate saw a ghost, and how this ghost was something of a shadowy being. He went himself on a ghost hunt to Cock Lane, and was angry with John Wesley for not following up another scent of the same kind with proper spirit and perseverance. He rejects the Celtic genealogies and poems without the least hesitation; yet he declares himself willing to believe the stories of second-sight. If he had examined the claims of the Highland seers with half the severity with which he sifted the evidence for the genuineness of Fingal, he would, we suspect, have come away from Scotland with a mind fully made up. In his Lives of the Poets, we find that he is unwilling to give credit to the accounts of Lord Roscommon's early proficiency in his studies; but he tells with great solemnity an absurd romance about some intelligence preternaturally impressed on the mind of that nobleman. He avows himself to be in great doubt about the truth of the story, and ends by warning his readers not wholly to slight such impressions.

Many of his sentiments on religious subjects are worthy of a liberal and enlarged mind. He could discern clearly enough the folly and meanness of all

bigotry except his own. When he spoke of the scruples of the Puritans, he spoke like a person who had really obtained an insight into the divine philoso- Religious phy of the New Testament, and who ideas. considered Christianity as a noble scheme of government, tending to promote the happiness and to elevate the moral nature of man. The horror which the sectaries felt for cards, Christmas ale, plum-porridge, mince-pies, and dancing bears, excited his contempt. To the arguments urged by some very worthy people against showy dress, he replied with admirable sense. and spirit, "Let us not be found, when our Master calls us, stripping the lace off our waistcoats, but the spirit of contention from our souls and tongues. Alas! sir, a man who cannot get to heaven in a green coat will not find his way thither the sooner in a grey one." Yet he was himself under the tyranny of scruples as unreasonable as those of Hudibras or Ralpho, and carried his zeal for ceremonies and for ecclesiastical dignities to lengths altogether inconsistent with reason or with Christian charity. He has gravely noted down in his diary that he once committed the sin of drinking coffee on Good Friday. In Scotland, he thought it his duty to pass several months without joining in public worship, solely because the ministers of the kirk had not

66

been ordained by bishops. His mode of estimating the piety of his neighbours was somewhat singular. Campbell," said he, "is a good man, a pious man. I am afraid he has not been in the inside of a church for many years; but he never passes a church without pulling off his hat: this shows he has good principles." Spain and Sicily must surely contain many pious robbers and well-principled assassins. Johnson could easily see that a Roundhead who named all his children after Solomon's singers, and talked in the House of Commons about seeking the Lord, might be an unprincipled villain, whose religious mummeries only aggravated his guilt. But a man who took off his hat when he passed a church episcopally consecrated must be a good man, a pious man, a man of good principles. Johnson could easily see that those persons who looked on a dance or a laced waistcoat as sinful, deemed most ignobly of the attributes of God and of the ends of revelation. But with what a storm of invective he would have overwhelmed any man who had blamed him for celebrating the redemption of mankind with sugarless tea and butterless buns.

Nobody spoke more contemptuously of the cant of patriotism. Nobody saw more clearly the error of