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ON TRUTH AND FALSEHOOD

Veritas luce clarior.³

A friend of mine was the other day cheapening some trifles at a shopkeeper's, and after a few words they agreed on a price. At the tying up of the parcels he had purchased, the mistress of the shop told him that people were growing very hard, for she actually lost by everything she sold. How, then, is it possible, said my friend, that you can keep on your business? Indeed, sir, answered she, I must of necessity shut my doors, had I not a very great trade. The reason, said my friend (with a sneer), is admirable.

There are a great many retailers who falsely imagine that being historical (the modern phrase for lying) is much for their advantage; and some of them have a saying, that it is a pity lying is a sin, it is so useful in trade; though if they would examine into the reason why a number of shopkeepers raise considerable estates, while others who have set out with better fortunes have become bankrupts, they would find that the former made up with truth, diligence, and probity, what they were deficient of in stock; while the latter have been found guilty of imposing on such customers as they found had no skill in the quality of their goods.

The former character raises a credit which supplies the want of fortune, and their fair dealing brings them customers; whereas none will return to buy of him by whom he has been once imposed upon. If people in trade would judge rightly, we might buy blindfolded, and they would save, both to themselves and customers, the unpleasantness of haggling.

Though there are numbers of shopkeepers who scorn the mean vice of lying, and whose word may very safely be relied on, yet there are too many who will endeavour, and backing their falsities with asseverations, pawn their salvation to raise their prices.

As example works more than precept, and my sole view being the good and interest of my countrymen, whom I could wish to see without any vice or folly, I shall offer an example of the veneration bestowed on truth and abhorrence of falsehood among the ancients.

Augustus, triumphing over Mark Antony and Cleopatra, among other captives who accompanied them, brought to Rome a priest of about sixty years old; the senate being informed that this man had never been detected in a falsehood, and was believed never to have told a lie, not only restored him to liberty, but made him a high priest, and caused a statue to be erected to his honour. The priest thus honoured was an Egyptian, and an enemy to Rome, but his virtue removed all obstacles.

Pamphilius was a Roman citizen, whose body upon his death was forbidden sepulture, his estate was confiscated, his house razed, and his wife and children banished the Roman territories, wholly for his having been a notorious and inveterate liar.

Could there be greater demonstrations of respect for truth than these of the Romans, who elevated an enemy to the greatest honours, and exposed the family of a citizen to the greatest contumely?

There can be no excuse for lying, neither is there anything equally despicable and dangerous as a liar, no man being safe who associates with him; for he who will lie will swear to it, says the proverb; and such a one may endanger my life, turn my family out of doors, and ruin my reputation, whenever he shall find it his interest; and if a man will lie and swear to it in his shop to obtain a trifle, why should we doubt his doing so when he may hope to make a fortune by his perjury? The crime is in itself so mean, that to call a man a liar is esteemed everywhere an affront not to be forgiven.

If any have lenity enough to allow the dealers an excuse for this bad practice, I believe they will allow none for the gentleman who is addicted to this vice; and must look upon him with contempt. That the world does so, is visible by the derision with which his name is treated whenever it is mentioned.

The philosopher Epimenides gave the Rhodians this description of Truth. She is the companion of the gods, the joy of heaven, the light of the earth, the pedestal of justice, and the basis of good policy.

Eschines told the same people, that truth was a virtue without which force was enfeebled, justice corrupted; humility became dissimulation, patience intolerable, chastity a dissembler, liberty lost, and pity superfluous.

Pharmanes the philosopher told the Romans that truth was the centre on which all things rested: a chart to sail by, a remedy for all evils, and a light to the whole world.

Anaxarchus, speaking of truth, said it was health incapable of sickness, life not subject to death, an elixir that healeth all, a sun not to be obscured, a moon without eclipse, an herb which never withereth, a gate that is never closed, and a path which never fatigues the traveller.

But if we are blind to the beauties of truth, it is astonishing that we should not open our eyes to the inconvenience of falsity. A man given to romance must be always on his guard, for fear of contradicting and exposing himself to derision; for the most historical would avoid the odious character, though it is impossible, with the utmost circumspection, to travel long on this route without detection, and shame and confusion follow. Whereas he who is a votary of truth never hesitates for an answer, has never to rack his invention to make the sequel quadrate with the beginning of his story, nor obliged to burden his memory with minute circumstances, since truth speaks easily what it recollects, and repeats openly and frequently without varying facts, which liars cannot always do, even though gifted with a good memory.

NECESSARY HINTS TO THOSE THAT WOULD BE RICH

Written Anno 1736

The use of money is all the advantage there is in having money.

For six pounds a year you may have the use of one hundred pounds, provided you are a man of known prudence and honesty.

He that spends a groat a day idly, spends idly above six pounds a year, which is the price for the use of one hundred pounds.

He that wastes idly a groat's worth of his time per day, one day with another, wastes the privilege of using one hundred pounds each day.

He that idly loses five shillings' worth of time, loses five shillings, and might as prudently throw five shillings into the sea.

He that loses five shillings, not only loses that sum, but all the advantage that might be made by turning it in dealing, which, by the time that a young man becomes old, will amount to a considerable sum of money.

Again: he that sells upon credit, asks a price for what he sells equivalent to the principal and interest of his money for the time he is to be kept out of it; therefore, he that buys upon credit pays interest for what he buys, and he that pays ready money might let that money out to use: so that he that possesses anything he bought, pays interest for the use of it.

Yet, in buying goods, it is best to pay ready money, because he that sells upon credit expects to lose five per cent. by bad debts; therefore he charges, on all he sells upon credit, an advance that shall make up that deficiency.

Those who pay for what they buy upon credit, pay their share of this advance.

He that pays ready money escapes, or may escape, that charge.

 
A penny saved is twopence clear,
A pin a day's a groat a year.
 

THE WAY TO MAKE MONEY PLENTY IN EVERY MAN'S POCKET

At this time, when the general complaint is that "money is scarce," it will be an act of kindness to inform the moneyless how they may re-enforce their pockets. I will acquaint them with the true secret of money-catching, the certain way to fill empty purses, and how to keep them always full. Two simple rules, well observed, will do the business.

First, let honesty and industry be thy constant companions; and,

Secondly, spend one penny less than thy clear gains.

Then shall thy hidebound pocket soon begin to thrive, and will never again cry with the empty bellyache: neither will creditors insult thee, nor want oppress, nor hunger bite, nor nakedness freeze thee. The whole hemisphere will shine brighter, and pleasure spring up in every corner of thy heart. Now, therefore, embrace these rules and be happy. Banish the bleak winds of sorrow from thy mind and live independent. Then shalt thou be a man and not hide thy face at the approach of the rich nor suffer the pain of feeling little when the sons of fortune walk at thy right hand: for independence, whether with little or much, is good fortune and placeth thee on even ground with the proudest of the golden fleece. Oh, then, be wise, and let industry walk with thee in the morning, and attend thee until thou reachest the evening hour for rest. Let honesty be as the breath of thy soul, and never forget to have a penny when all thy expenses are enumerated and paid: then shalt thou reach the point of happiness, and independence shall be thy shield and buckler, thy helmet and crown; then shall thy soul walk upright, nor stoop to the silken wretch because he hath riches, nor pocket an abuse because the hand which offers it wears a ring set with diamonds.

THE HANDSOME AND DEFORMED LEG

There are two sorts of people in the world, who, with equal degrees of health and wealth, and the other comforts of life, become, the one happy and the other miserable. This arises very much from the different views in which they consider things, persons, and events, and the effect of those different views upon their own minds.

In whatever situation men can be placed, they may find conveniences and inconveniences; in whatever company, they may find persons and conversation more or less pleasing; at whatever table, they may meet with meats and drinks of better and worse taste, dishes better and worse dressed; in whatever climate, they will find good and bad weather; under whatever government, they may find good and bad laws, and good and bad administration of those laws; in whatever poem or work of genius, they may see faults and beauties; in almost every face and every person, they may discover fine features and defects, good and bad qualities.

Under these circumstances, the two sorts of people above mentioned fix their attention, those who are disposed to be happy on the conveniences of things, the pleasant parts of conversation, the well-dressed dishes, the goodness of the wines, the fine weather, &c., and enjoy all with cheerfulness. Those who are to be unhappy, think and speak only of the contraries. Hence they are continually discontented themselves, and by their remarks sour the pleasures of society, offend personally many people, and make themselves everywhere disagreeable. If this turn of mind was founded in nature, such unhappy persons would be the more to be pitied. But as the disposition to criticise and to be disgusted is, perhaps, taken up originally by imitation, and is, unawares, grown into a habit, which, though at present strong, may nevertheless be cured; when those who have it are convinced of its bad effects on their felicity, I hope this little admonition may be of service to them, and put them on changing a habit which, though in the exercise it is chiefly an act of imagination, yet has serious consequences in life, as it brings on real griefs and misfortunes. For, as many are offended by, and nobody loves this sort of people, no one shows them more than the most common civility and respect, and scarcely that; and this frequently puts them out of humour, and draws them into disputes and contentions. If they aim at obtaining some advantage in rank or fortune, nobody wishes them success, or will stir a step or speak a word to favour their pretensions. If they incur public censure or disgrace, no one will defend or excuse, and many join to aggravate their misconduct, and render them completely odious. If these people will not change this bad habit, and condescend to be pleased with what is pleasing, without fretting themselves and others about the contraries, it is good for others to avoid an acquaintance with them, which is always disagreeable, and sometimes very inconvenient, especially when one finds one's self entangled in their quarrels.

An old philosophical friend of mine was grown, from experience, very cautious in this particular, and carefully avoided any intimacy with such people. He had, like other philosophers, a thermometer to show him the heat of the weather, and a barometer to mark when it was likely to prove good or bad; but there being no instrument invented to discover, at first sight, this unpleasing disposition in a person, he for that purpose made use of his legs; one of which was remarkably handsome, the other, by some accident, crooked and deformed. If a stranger, at the first interview, regarded his ugly leg more than his handsome one, he doubted him. If he spoke of it, and took no notice of the handsome leg, that was sufficient to determine my philosopher to have no farther acquaintance with him. Everybody has not this two-legged instrument; but every one, with a little attention, may observe signs of that carping, fault-finding disposition, and take the same resolution of avoiding the acquaintance of those infected with it. I therefore advise those critical, querulous, discontented, unhappy people, that, if they wish to be respected and beloved by others and happy in themselves, they should leave off looking at the ugly leg.

ON HUMAN VANITY

Mr. Franklin, Meeting with the following curious little piece the other day, I send it to you to republish, as it is now in very few hands. There is something so elegant in the imagination, conveyed in so delicate a style, and accompanied with a moral so just and elevated, that it must yield great pleasure and instruction to every mind of real taste and virtue.

Cicero, in the first of his Tusculan questions, finely exposes the vain judgment we are apt to form of human life compared with eternity. In illustrating this argument, he quotes a passage of natural history from Aristotle, concerning a species of insects on the banks of the river Hypanis, that never outlive the day in which they are born.

To pursue the thought of this elegant writer, let us suppose one of the most robust of these Hypanians, so famed in history, was in a manner coeval with time itself; that he began to exist at break of day, and that, from the uncommon strength of his constitution, he has been able to show himself active in life, through the numberless minutes of ten or twelve hours. Through so long a series of seconds, he must have acquired vast wisdom in his way, from observation and experience.

He looks upon his fellow-creatures who died about noon to be happily delivered from the many inconveniences of old age; and can, perhaps, recount to his great grandson a surprising tradition of actions before any records of their nation were extant. The young swarm of Hypanians, who may be advanced one hour in life, approach his person with respect, and listen to his improving discourse. Everything he says will seem wonderful to their short lived generation. The compass of a day will be esteemed the whole duration of time; and the first dawn of light will, in their chronology, be styled the great era of their creation.

Let us now suppose this venerable insect, this Nestor of Hypania, should, a little before his death, and about sunset, send for all his descendants, his friends and his acquaintances, out of the desire he may have to impart his last thoughts to them, and to admonish them with his departing breath. They meet, perhaps, under the spacious shelter of a mushroom, and the dying sage addresses himself to them after the following manner:

"Friends and fellow-citizens! I perceive the longest life must, however, end: the period of mine is now at hand; neither do I repine at my fate, since my great age has become a burden to me, and there is nothing new to me under the sun: the changes and revolutions I have seen in my country, the manifold private misfortunes to which we are all liable, the fatal diseases incident to our race, have abundantly taught me this lesson, that no happiness can be secure and lasting which is placed in things that are out of our power. Great is the uncertainty of life! A whole brood of our infants have perished in a moment by a keen blast! Shoals of our straggling youth have been swept into the ocean by an unexpected breeze! What wasteful desolation have we not suffered from the deluge of a sudden shower! Our strongest holds are not proof against a storm of hail, and even a dark cloud damps the very stoutest heart.

"I have lived in the first ages, and conversed with insects of a larger size and stronger make, and, I must add, of greater virtue than any can boast of in the present generation. I must conjure you to give yet further credit to my latest words, when I assure you that yonder sun, which now appears westward, beyond the water, and seems not to be far distant from the earth, in my remembrance stood in the middle of the sky, and shot his beams directly down upon us. The world was much more enlightened in those ages, and the air much warmer. Think it not dotage in me if I affirm that glorious being moves: I saw his first setting out in the east, and I began my race of life near the time when he began his immense career. He has for several ages advanced along the sky with vast heat and unparalleled brightness; but now, by his declination and a sensible decay, more especially of late, in his vigour, I foresee that all nature must fall in a little time, and that the creation will lie buried in darkness in less than a century of minutes.

"Alas! my friends, how did I once flatter myself with the hopes of abiding here forever! how magnificent are the cells which I hollowed out for myself! what confidence did I repose in the firmness and spring of my joints, and in the strength of my pinions! But I have lived long enough to nature, and even to glory. Neither will any of you, whom I leave behind, have equal satisfaction in life, in the dark declining age which I see is already begun."

Thus far this agreeable unknown writer – too agreeable, we may hope, to remain always concealed. The fine allusion to the character of Julius Cæsar, whose words he has put into the mouth of this illustrious son of Hypanis, is perfectly just and beautiful, and aptly points out the moral of this inimitable piece, the design of which would have been quite perverted, had a virtuous character, a Cato or a Cicero, been made choice of to have been turned into ridicule. Had this life of a day been represented as employed in the exercise of virtue, it would have an equal dignity with a life of any limited duration, and, according to the exalted sentiments of Tully, would have been preferable to an immortality filled with all the pleasures of sense, if void of those of a higher kind: but as the views of this vainglorious insect were confined within the narrow circle of his own existence, as he only boasts the magnificent cells he has built and the length of happiness he has enjoyed, he is the proper emblem of all such insects of the human race, whose ambition does not extend beyond the like narrow limits; and notwithstanding the splendour they appear in at present, they will no more deserve the regard of posterity than the butterflies of the last spring. In vain has history been taken up in describing the numerous swarms of this mischievous species which has infested the earth in the successive ages: now it is worth the inquiry of the virtuous, whether the Rhine or the Adige may not, perhaps, swarm with them at present, as much as the banks of the Hypanis; or whether that silver rivulet, the Thames, may not show a specious molehill, covered with inhabitants of the like dignity and importance. The busy race of beings attached to these fleeting enjoyments are indeed all of them engaged in the pursuit of happiness, and it is owing to their imperfect notions of it that they stop so far short in their pursuit. The present prospect of pleasure seems to bound their views, and the more distant scenes of happiness, when what they now propose shall be attained, do not strike their imagination. It is a great stupidity or thoughtlessness not to perceive that the happiness of rational creatures is inseparably connected with immortality. Creatures only endowed with sensation may in a low sense be reputed happy, so long as their sensations are pleasing; and if these pleasing sensations are commensurate with the time of their existence, this measure of happiness is complete. But such beings as are endowed with thought and reflection cannot be made happy by any limited term of happiness, how great soever its duration may be. The more exquisite and more valuable their enjoyments are, the more painful must be the thought that they are to have an end; and this pain of expectation must be continually increasing, the nearer the end approaches. And if these beings are themselves immortal, and yet insecure of the continuance of their happiness, the case is far worse, since an eternal void of delight, if not to say a state of misery, must succeed. It would be here of no moment, whether the time of their happiness were measured by days or hours, by months or years, or by periods of the most immeasurable length: these swiftly-flowing streams bear no proportion to that ocean of infinity where they must finish their course. The longest duration of finite happiness avails nothing when it is past: nor can the memory of it have any other effect than to renew a perpetual pining after pleasures never to return; and since virtue is the only pledge and security of a happy immortality, the folly of sacrificing it to any temporal advantage, how important soever they may appear, must be infinitely great, and cannot but leave behind it an eternal regret.