Эдвард Бульвер-Литтон
Tomlinsoniana
XII
The hypocrisy of virtue, my beloved pupils, is a little out of fashion nowadays; it is sometimes better to affect the hypocrisy of vice. Appear generously profligate, and swear with a hearty face that you do not pretend to be better than the generality of your neighbours. Sincerity is not less a covering than lying; a frieze great-coat wraps you as well as a Spanish cloak.
XIII
When you are about to execute some great plan, and to defraud a number of persons, let the first one or two of the allotted number be the cleverest, shrewdest fellows you can find. You have then a reference that will alone dupe the rest of the world. “That Mr. Lynx is satisfied,” will amply suffice to satisfy Mr. Mole of the honesty of your intentions! Nor are shrewd men the hardest to take in; they rely on their strength: invulnerable heroes are necessarily the bravest. Talk to them in a business-like manner, and refer your design at once to their lawyer. My friend John Shamberry was a model in this grand stroke of art. He swindled twelve people to the tune of some thousands, with no other trouble than it first cost him to swindle—whom do you think?—the Secretary to the Society for the Suppression of Swindling!
XIV
Divide your arts into two classes,—those which cost you little labour, those which cost much. The first,—flattery, attention, answering letters by return of post, walking across a street to oblige the man you intend to ruin; all these you must never neglect. The least man is worth gaining at a small cost. And besides, while you are serving yourself, you are also obtaining the character of civility, diligence, and good-nature. But the arts which cost you much labour—a long subservience to one testy individual; aping the semblance of a virtue, a quality, or a branch of learning which you do not possess, to a person difficult to blind,—all these never begin except for great ends, worth not only the loss of time, but the chance of detection. Great pains for small gains is the maxim of the miser. The rogue should have more grandeur d’ame!—[Greatness of soul].
XV
Always forgive.
XVI
If a man owe you a sum of money—pupils though you be of mine, you may once in your lives be so silly as to lend—and you find it difficult to get it back, appeal, not to his justice, but to his charity. The components of justice flatter few men! Who likes to submit to an inconvenience because he ought to do it,—without praise, without even self—gratulation? But charity, my dear friends, tickles up human ostentation deliciously. Charity implies superiority; and the feeling of superiority is most grateful to social nature. Hence the commonness of charity, in proportion to other virtues, all over the world; and hence you will especially note that in proportion as people are haughty and arrogant, will they laud almsgiving and encourage charitable institutions.
XVII
Your genteel rogues do not sufficiently observe the shrewdness of the vulgar ones. The actual beggar takes advantage of every sore; but the moral swindler is unpardonably dull as to the happiness of a physical infirmity. To obtain a favour, neglect no method that may allure compassion. I knew a worthy curate who obtained two livings by the felicity of a hectic cough, and a younger brother who subsisted for ten years on his family by virtue of a slow consumption.
XVIII
When you want to possess yourself of a small sum, recollect that the small sum be put into juxtaposition with a great. I do not express myself clearly—take an example. In London there are sharpers who advertise L70,000 to be advanced at four per cent; principals only conferred with. The gentleman wishing for such a sum on mortgage goes to see the advertiser; the advertiser says he must run down and look at the property on which the money is to be advanced; his journey and expenses will cost him a mere trifle,—say, twenty guineas. Let him speak confidently; let the gentleman very much want the money at the interest stated, and three to one but our sharper gets the twenty guineas,—so paltry a sum in comparison to L70,000 though so serious a sum had the matter related to halfpence!
XIX
Lord Coke has said: “To trace an error to its fountainhead is to refute it.” Now, my young pupils, I take it for granted that you are interested in the preservation of error; you do not wish it, therefore, to be traced to its fountain head. Whenever, then, you see a sharp fellow tracking it up, you have two ways of settling the matter. You may say, with a smile, “Nay, now, sir, you grow speculative,—I admire your ingenuity;” or else look grave, colour up, and say, “I fancy, sir, there is no warrant for this assertion in the most sacred of all authorities!” The Devil can quote Scripture, you know; and a very sensible Devil it is too!
XX
Rochefoucauld has said: “The hate of favourites is nothing else but the love of favour.” The idea is a little cramped; the hate we bear to any man is only the result of our love for some good which we imagine he possesses, or which, being in our possession, we imagine he has attacked. Thus envy, the most ordinary species of hate, arises from our value for the glory, or the plate, or the content we behold; and revenge is born from our regard for our fame that has been wounded, or our acres molested, or our rights invaded. But the most noisy of all hatreds is hatred for the rich, from love for the riches. Look well on the poor devil who is always railing at coaches and four! Book him as a man to be bribed!
XXI
My beloved pupils, few have yet sufficiently studied the art by which the practice of jokes becomes subservient to the science of swindlers. The heart of an inferior is always fascinated by a jest. Men know this in the knavery of elections. Know it now, my pupils, in the knavery of life! When you slap yon cobbler so affectionately on the back, it is your own fault if you do not slap your purpose into him at the same time. Note how Shakspeare (whom study night and day,—no man hath better expounded the mysteries of roguery!) causes his grandest and most accomplished villain, Richard III., to address his good friends, the murderers, with a jocular panegyric on that hardness of heart on which, doubtless, those poor fellows most piqued themselves,—
“Your eyes drop millstones, where fools’ eyes drop tears—
I like you, lads!”
Can’t you fancy the knowing grin with which the dogs received this compliment, and the little sly punch in the stomach with which Richard dropped those loving words, “I like you, lads!”
XXII
As good-nature is the characteristic of the dupe, so should good-temper be that of the knave; the two fit into each other like joints. Happily, good-nature is a Narcissus, and falls in love with its own likeness. And good-temper is to good-nature what the Florimel of snow was to the Florimel of flesh,—an exact likeness made of the coldest materials.
XXIII
BEING THE PRAISE OF KNAVERY
A knave is a philosopher, though a philosopher is not necessarily a knave. What hath a knave to do with passions? Every irregular desire he must suppress; every foible he must weed out; his whole life is spent in the acquisition of knowledge: for what is knowledge?—the discovery of human errors! He is the only man always consistent yet ever examining; he knows but one end, yet explores every means; danger, ill-repute, all that terrify other men, daunt not him; he braves all, but is saved from all: for I hold that a knave ceaseth to be the knave—he hath passed into the fool—the moment mischief befalls him. He professes the art of cheating; but the art of cheating is to cheat without peril. He is teres et rotundas; strokes fly from the lubricity of his polish, and the shiftings of his circular formation. He who is insensible of the glory of his profession, who is open only to the profit, is no disciple of mine. I hold of knavery, as Plato hath said of virtue, “Could it be seen incarnate, it would beget a personal adoration!” None but those who are inspired by a generous enthusiasm will benefit by the above maxims, nor (and here I warn you solemnly from the sacred ground, till your head be uncovered, and your feet be bared in the awe of veneration) enter with profit upon the following descriptions of character,—that Temple of the Ten Statutes, wherein I have stored and consecrated the most treasured relics of my travelled thoughts and my collected experience.
