PUMPKINS.

Pumpkins are among the most imposing of all groundling growths. They have fine showy flowers, handsome leaves, roving stems, and they bear solid-looking fruit of a goodly size and gorgeous colour. To see them spreading over their domain with such rapid luxuriance, one would imagine them among the best things growing; but a critical examination proves their flesh to be about three parts water, while as for their stalks, they are of so pithless a nature that they can only creep along the earth, unable to stand upright without support;—which tells something against the pumpkin's claim for extra consideration. Still, their showy largeness attracts the eye, and not a few of us believe in pumpkins, and admire both their mode of growth and the fruit resulting. In like manner the human pumpkins—those beings of imposing presence and loud self-assertion—get themselves believed in by the simple; and, as occasions by which their watery and fibreless nature is revealed do not arise every day, they are for the most part accepted for the substantialities they assume to be, and the world is deceived by appearances as it ever has been.

These human pumpkins abound everywhere. In all states and professions, and in both sexes, we find them flourishing magnificently on the face of the earth, taking the lead in their society and setting themselves out as the finest fellows to be found in their respective gardens. Among them are the men of the Bombastes type, so dear to the older playwrights; braggadocios of the kill 'em and eat 'em school, who were such terrible fellows to look at and listen to, though only pumpkins of a singularly innocuous nature when stoutly squeezed and analyzed; fire-eaters of the juggling kind, with special care taken that the fire shall be harmless and that the danger shall lie only in the fear of the spectators. Now that duelling has gone out of fashion, and discharged captains who have signalized themselves in war are rare, our old swashbuckler type of pumpkins has gone out both in fact and fiction, on the stage and off it. To be sure we have a few travellers of slightly apocryphal courage, and more than doubtful accuracy, whose books of perilous adventure and breathless dangers are to us what Bombastes and Bobadil were to our fathers; and we have Major Wellington de Boots with his military swagger and his hare's heart. But he is a very weak imitation of the old fire-eater; and, on the whole, this special family of the pumpkins has dwindled into insignificance, and their place knows them no more.

Then there is the pumpkin after the cut of the Prince Regent—the man of deportment, big, handsome, showy, and specially noticeable for a loud voice, a broad chest, and an indescribable air of superiority and command; the man who has studied bowing as one of the fine arts, who walks with a swagger, and even now tips his curly-brimmed hat slightly to the side. This is the kind of man who influences women. Bombastes frightens the nervous and inexperienced of his own sex, but the man of deportment partly fascinates and partly overawes the other. They take him at his own valuation, and have not skill enough to find out the flaw in the summing up until perhaps it is too late, when they have come so near to him that they are able to appraise him for themselves, and have learnt by bitter experience of what unsound materials he is made. And then let him look out. There is nothing women resent so much as pumpkin manhood—nothing which humiliates them more in their own esteem than to discover that they have been taken in by appearances, and that what they had believed in as solid wood turns out to be only squash.

Women like to rely on men, and dread nothing so much as weakness and vacillation in their male protectors; save indeed those grim and bulky females in whom Hood so much delighted, who take small men vi et armis, and subjugate them body and soul, like two-legged poodles trained to fetch and carry at the word of command. But these are exceptions; the average woman prizing strength rather than poodle-like docility. The pumpkin of the Prince Regent cut is generally notorious for laying down the law on all points. His voice is so loud and his manner of speech so dictatorial, that no one dreams of doubting still less of contradicting him, but everybody takes him as he represents himself to be—a man of prompt decision, of boundless resources, a granitic tower of strength to be leant against in all emergencies without the slightest fear of failure; a man who is not only sufficient for himself but strong enough to bear the weaknesses of others. He is famous for giving advice—advice of a vague, rapid, sprawling kind, never quite exact to the circumstances, never quite practical nor to the point—large advice, general in scope but wonderfully positive in tone, and, until you analyze, grandly imposing in effect. Nail him to the point; ask his advice seriously on any question where the responsibility of counsel will rest with him; place yourself in his hands where the consequences of failure will touch him as well as you; and then see to what meagre dimensions your goodly gourd will shrink. The confident assertion drops into a weak hesitation; the arrogant dictum melts into a timid refusal to take such a serious responsibility on himself; you have pricked your windbag, bisected your pumpkin, and henceforth you know the precise weight of substance remaining. Yet mankind sees him exactly where he was before, and he will go about the world in his large, loud way, saying to every one that if you had followed his advice you would have succeeded—supposing you have failed; or, if you have succeeded, he will take all the credit to himself, and say it was he who guided you and showed you how to go in and win. For himself, and his own affairs, he has no more moral stamina than he had leadership for you and yours. The least reverse knocks him over. Care or sorrow, when it touches him, shrivels him up as completely as frost shrivels up the pumpkin. In every circumstance requiring promptitude, coolness, keen perception, just decision, our swaggering man of froth fails ignominiously; and one hour of real pressure proves incontestably that he was only a pumpkin of imposing presence, good neither as meat nor staff when the time of trial came.

Very often the pumpkin has a wife whose fibre is as close as his is loose, and whose nature is as tough as his is soft; a hard-eyed, thin-lipped, tenacious woman, who speaks little and boasts not at all, but who does all she wishes to do, and whose iron will pins her pumpkin to the wall as the spear of the Bushman pins the elephant or the rhinoceros. It is very curious to see how a blatant blustering man who is so loud and confident abroad, knocks under at home; and how the high-crested deportment which carries things with such a lofty bearing out of doors droops into the meek submission of the henpecked husband so soon as the house-door closes on him, and he is subjected to the pitiless analysis of home. There is no question of flourish then; and if by chance the ambitious crest should make an effort to display itself, the wife knows how to lower it by a few decisive words of a keen-edged kind, and her pumpkin is made to feel sharply enough the difference existing between fibre and pulp. It is almost melancholy to see one of these fine flourishing fellows so subdued. Pumpkin as he may be, it is not pleasant to see him so cut down in his pride; and involuntarily one's sympathies go with him rather than with that tenacious, hard-mouthed wife of his, who would be none the worse perhaps for a little of her husband's essential softness and with less than her own hardness.

How often too, these big fellows have no physical stamina as well as but very shaky moral fibre! A small, wiry light-weight will do twice as much as they; not, of course, where muscle only is wanted, but where the question is of endurance. Large heavy men knock up far sooner than the light-weights; and though size and weight count for something at certain times and on occasions, fibre and tenacity go for more in the long run. In the Crimea, the men who first dropped off from exposure and privation were the magnificently-built Guardsmen—men apparently bred and fed to the highest point of physical perfection; while the undersized little liners, who had nothing to be admired in them, stood the strain gamely, and were brisk and serviceable when the others were either dead or in hospital. So far as we have gone yet, we have not solved the problem of how to combine toughness and bigness, solidity and size, but for the most part fail in the one in proportion as we succeed in the other.

Many of the dark-skinned races are what we may call emotional pumpkins. Their flashing black eyes and swarthy skins seem to be instinct with passion; they look like living furnaces filled with flames and molten metal, terrible fellows, dangerous to meddle with and almost impossible to subdue. But nine times out of ten we find them to be marvellously meek persons, timid, amenable to law, unable to give offence and incapable of taking it—lambs masquerading in tiger-skins. A fair-faced Anglo-Saxon, with his sensitive blush, good-humoured smile and light blue eyes, has more pluck and pith in him than a whole brigade of certain of these dark-skinned men. He has less ferocity perhaps than they when they are thoroughly roused, though our good-humoured Anglo-Saxon is by no means destitute of ferocity on occasions when his blood is up; but his is ferocity of the quarter-staff and bludgeon stand-up fight kind—the ferocity of strength fairly put out against an adversary, not the tigerish cruelty which is almost always found when moral weakness and physical submission have a momentary triumph and reaction. Cowardly men are like women in their revenge when once they get the upper hand; and their revenge is more cruel than that of the habitually brave man who, after a fair fight, overthrows his opponent. Some of the dark-skinned races look the very ideal of the melodramatic ruffian—operatic brigands painted with broad black lines, and up to any amount of deeds of daring and of crime; but they are only pumpkins at the core. We need not go so far as Calcutta to find them; we get examples nearer home, both in Houndsditch and in Rome; for both Jews and Italians are soft-cored men in spite of their passionate outsides, and both would be better for an extra twist and toughness in their fibres.

Intellectual pumpkins are as common as those of the more specially physical kind. You meet with philosophers and 'thinkers'—perhaps they are poets, perhaps politicians—who flourish out a vague big declamation which, when you reduce it to its essence, you find to be a platitude worth nothing; whipped cream, without any foundation of solid pudding. If they are of the philosophic sort, they quote you Fichte and Hegel, to the bewilderment of your brains unless you have gone into the metaphysical maze on your own account; but they might have put all they have said into half a dozen words of three letters, like a child's first reading lesson. The flourish imposes, and people who cannot analyze take the whipped cream for solid pudding, and think that platitudes dressed in the garb of Fichte and Hegel are utterances worthy of deep respect and admiring wonder.

All the professions which talk, either by word of mouth or in print, are specially given to this manifestation of pumpkinhood. Preachers and authors sprawl and flourish over their small inheritance with a tremendous assumption of vital force and vigorous growth; and weak hands, with weaker heads, find support and shelter in their foliage. Poets too, with a knack for turning out large moulds in which they have run very small ideas, are pumpkins dear to the feminine mind. Have we not our Tupper? had we not our 'Satan' Montgomery? and a few others whom we might catalogue if we cared for the task, each with his multifarious female following and his spiritual harem of ardent admirers? All artists—that is, the men who create, or rather who assume to create—are liable to be proved pumpkins when called on to show themselves solid wood. They talk grandly enough, but when they have to translate their words into deeds, too often the noble aims and immortal efforts they have been advocating tail off into pulp and water, and we have botches and pot-boilers instead of masterpieces and high art. Perhaps we may take it as a rule that all doers who talk much and boast grandly are of the pumpkin order, and that art, like nature, elaborates best in silence.

Strong-visaged women are often pure pumpkins with a very rough and corrugated outside. It is astonishing how soon they break down, and for all their stern and powerful looks sink under burdens under which a frail little creature, as light as thistledown, will glide along quite easily. Women with black brows and harsh voices—brigandesses by appearance, or like the typical Herodias of unimaginative artists—are often the gentlest and most pithless of their sex, and may be seen acting quite compassionately towards their infants, or vindicating their womanhood by meekly sewing on their husbands' buttons and weeping at their rebukes; while a fair, silver-tongued, languid lady, as soft as if she were made of nothing harder than the traditional cream and rose-leaves, will give up her babies as a prey to unfeeling nurses and let her husband go buttonless and in rags, while she lounges before the fire indifferent to his wrath and callous to his wrongs. There is many a house mistress who looks as if she could use her fists when annoyed, who is absolutely afraid of her servants; and the maid is always the mistress when the one is fibre and the other pulp.

Heaven be praised that the strong-visaged women are not 'clear grit' all through. If they were as hard as they look, the world would go but queerly, and society would have to make new laws for the protection of its weaker male members. But nature is merciful as well as sportive, and while she amuses herself by creating pumpkins of formidable aspect, takes care that the core shall not always correspond to the rind. Like the Athenian images of the satyr which enclosed a god, the black-browed brigandesses and the men of magnificent deportment are sometimes impostors of a quite amiable kind; and when you have once learnt by heart the false analogies of form, you will cease to fear your typical Herodias, to be impressed by your copy of the Prince Regent, or to be influenced by your wordy Hegelian talking platitudes in the philosophic dialect.